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IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


A 


1.0     ^^  tii 

S  1^   12.0 


f.l 


Photographic 

Sciences 

Corporation 


23  WIST  MAIN  STRHT 

WnSTIII,N.Y.  MSM 

(716)I72-4S03 


0 

0 


CIHM/ICMH 

Microfiche 

Series. 


G 


CiHIVI/ICIVIH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  Institut  Canadian  de  microreproductions  historiquos 


Technical  and  Bibliographic  Notes/Notes  tachniquas  at  bibliographiquas 


Tha  Inatituta  haa  attamptad  to  obtain  tha  baat 
original  copy  availabia  for  filming.  Faaturaa  of  thia 
copy  which  may  ba  bibliographlcally  uniqua, 
which  may  altar  any  of  tha  imagaa  In  tlo 
reproduction,  or  which  may  aienificantly  change 
tha  uaual  method  of  filming,  are  checked  below. 


D 


n 


D 
D 
□ 
D 

D 


Coloured  covers/ 
Couverture  de  couleur 


r~~|    Covers  damaged/ 


Couverture  endommagte 

Covers  restored  and/or  laminated/ 
Couverture  restaur^  et/ou  peliiculAe 


□   Cover  title  missing/ 
Le 


titre  de  couverture  manque 


I      I    Coloured  maps/ 


D 


Cartes  g6ographiques  en  couleur 

Coloured  ink  (i.e.  other  than  blue  or  black)/ 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 


Coloured  plates  and/or  illustrations/ 
Planches  et/ou  illustrations  en  couleur 


Bound  with  other  material/ 
Relit  avac  d'autras  documents 

Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

La  re  Mure  serrte  peut  causer  de  I'ombre  ou  de  la 
distortion  le  long  de  la  marge  intirieure 

Blank  leaves  added  during  restoration  may 
appear  within  tha  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
11  se  peut  que  certainas  pages  blanches  ajouttas 
lors  d'une  restauration  apparaissent  dana  le  texte, 
mala,  iorsqua  cela  Atait  possible,  ces  pages  n'ont 
pas  Att  filmiaa. 

Additional  comments:/ 
Commentaires  supplimentaires; 


L'Instltut  a  microfilm*  la  mailleur  exemplaire 
qu'll  lul  a  4tA  possible  da  se  procurer.  Lea  details 
da  cat  exemplaire  qui  sont  peut-Atre  uniques  du 
point  de  vue  bibliographiqua,  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  une 
modification  dans  la  mAthode  normala  de  fllmaga 
sont  indiquAs  ci-dessous. 


Th«( 
to  thi 


I      I   Coloured  pages/ 


D 


Pagea  de  couleur 

Pages  damaged/ 
Pages  endommagAea 

Pages  restored  and/oi 

Pages  restauries  et/ou  pelliculies 

Pages  discoloured,  stained  or  foxet 
Pages  d6colortes,  tachaties  ou  piqutes 

Pages  detached/ 
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Showthroughy 
Tranaparance 

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Quality  inigala  de  I'impression 

Includes  supplementary  materif 
Comprend  du  matiriai  supplAmentaire 

Only  edition  available/ 
Seule  Edition  disponible 


I — I  Pages  damaged/ 

r~~|  Pages  restored  and/or  laminated/ 

rri  Pages  discoloured,  stained  or  foxed/ 

I      I  Pages  detached/ 

r~|  Showthrough/ 

I      I  Quality  of  print  varies/ 

I      I  Includes  supplementary  material/ 

I — I  Only  edition  available/ 


Thei 
possi 
of  th( 
filmir 


Origii 
begir 
the  li 
sion, 
other 
first  I 
sion, 
or  illi 


Theli 
shall 
TINUI 
whici 

Maps 

differ 

entire 

begin 

right 

requii 

methi 


Pages  wholly  or  partially  obacurad  by  errata 
slips,  tissues,  etc.,  have  been  refilmed  to 
ensure  the  best  possible  image/ 
Lea  pages  totalemcnt  ou  partieilement 
obscurcies  par  un  fauiilet  d'errata,  una  pelure, 
etc.,  ont  At*  filmtes  6  nouveau  de  fapon  A 
obtenir  la  meilleure  image  poaaibla. 


Thia  item  is  filmed  at  tha  reduction  ratio  checked  below/ 

Ce  document  est  film*  au  taux  de  rMuction  indiquA  ci-dessous 

10X                           14X                           18X                           22X 

26X 

30X 

1 

y 

12X 


16X 


aox 


24X 


28X 


32X 


Th«  copy  filmtd  h«r«  has  b««n  raproducad  thanks 
to  tha  ganarosity  of: 

MilltMwnorial  Library 
MeMasttr  Univtriity 


L'axamplaira  fiimi  f ut  raproduit  grica  k  la 
g^nArositA  da: 

Mills  Mtmorial  Library 
McMattwr  Univtnity 


Tha  imagas  appaaring  hara  ara  tha  bast  quality 
possibia  considaring  tha  condition  and  laglblllty 
of  tha  original  copy  and  In  kaaping  with  tha 
filming  contract  spacifications. 


Las  imagas  suivantas  ont  4t4  raproduitas  avac  la 
plus  grand  soin.  compta  tanu  da  la  condition  at 
da  la  nattatt  da  l'axamplaira  fiimi.  at  an 
conformity  avac  las  conditions  du  contrat  da 
fllmaga. 


Original  copias  in  printad  papar  covars  ara  f  ilmad 
baginning  with  tha  front  covar  and  anding  on 
tha  last  paga  with  a  printad  or  illustratad  impras- 
sion,  or  tha  back  covar  whan  appropriata.  All 
othar  original  copias  ara  filmad  baginning  on  tha 
first  paga  with  a  printad  or  illustratad  impras- 
sion.  and  anding  on  tha  last  paga  with  a  printad 
or  illustratad  imprassion. 


Las  axamplairas  originaux  dont  la  couvartura  mn 
papiar  ast  imprimAa  sont  filmte  an  comman9ant 
par  la  pramiar  plat  at  an  tarmlnant  soit  par  la 
darnlAra  paga  qui  comporta  una  amprainta 
d'imprassion  ou  d'illustration,  soit  par  la  sacond 
plat,  salon  la  cas.  Tous  las  autras  axamplairas 
originaux  sont  filmte  an  commandant  par  la 
pramiAra  paga  qui  comporta  una  amprainta 
d'imprassion  ou  d'illustration  at  an  tarminant  par 
la  darnlAra  paga  qui  comporta  una  talla 
amprainta. 


Tha  last  racordad  frama  on  aach  microf icha 
shall  contain  tha  symbol  ^^>  (moaning  "CON- 
TINUED"), or  tha  symbol  V  (moaning  "END"), 
whichavar  applias. 


Un  das  symbolas  suivants  apparaftra  sur  la 
darnlAra  imaga  da  chaqua  microficha.  salon  la 
cas:  la  symbols  — ►  signifia  "A  SUIVRE".  la 
symbols  V  signifia  "FIN". 


Maps,  platas.  charts,  ate.  may  ba  filmad  at 
diffarant  raduction  ratios.  Thosa  too  large  to  ba 
antiraly  included  in  ona  axposura  ara  filmad 
baginning  in  tha  uppar  laft  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


Les  cartes,  planches,  tableaux,  etc.,  peuvent  Atre 
filmte  A  des  taux  da  rMuction  diff Arents. 
Lorsque  le  document  est  trop  grand  pour  Atre 
reproduit  en  un  seul  cliche,  il  est  fllm6  A  partir 
d«  Tangle  supArieur  gauche,  de  gauche  i  droite, 
et  de  haut  en  bas.  an  prenant  le  nombre 
d'images  nAcessaira.  Les  diagrammes  suivants 
illustrant  la  mAthode. 


1  2  3 


3ZX 


1 

2 

3 

4 

5 

6 

THE  SPIRIT  OF  CHRIST. 


/ 


S»)e  WLovkB  of  llcii.  ^nhxcm  IftnrroB. 


ABIDE  IN  CHRIST.  Thoughts  on  the  Blessed  Life  of 
Fellowship  with  tne  Son  of  God.     i6mo,  cloth,  $i.oc. 

LIKE  CHRIST.  Thoughts  on  the  Blessed  Life  of  Con- 
formity to  the  Son  of  God.  A  sequel  to  '*  Abide  in 
Christ.'*    i6fno,  cluth,  $1.00. 

WITH  CHRIST  in  the  School  of  Prayer.  Thoughts  on 
our  Training  for  the  Ministry  of  Interoession.  i6nio, 
cloth,  $i.oc. 

THE  CHILDREN  FOR  CHRIST.  Thoughts  for  Chris- 
tian Parents  on  the  Consecration  of  the  Hom«  Life. 
i6mo,  cloth,  $1.25. 

HOLY  IN  CHRIST.  Thoughts  on  the  CaUing  of  God*s 
ChikL  ji  to  be  Holy  as  He  is  Hofy.   i6mo,  cloth,  $i.oa 

THE  SPIRIT  OF  CHRIST.    i6mo.  cloth,  $1.25. 

THE  NEW  LIFE.  Words  of  God  for  Young  Disciples 
ol  Christ.     i6nio,  cloth,  $i.oa 

BELIEVE  IN  CHRIST.  Why  do  you  not  Pelieve  ? 
]6mo,  doth,  $1.00. 


^nsan  ^.  £.  ttanbolpl)  ^  Compung, 

182  FIFTH   AVENUE,  NEW  YORK. 


THE 


SPIRIT  OF  CHRIST: 


THOUGHTS 

ON  THE  INDWELLING  OF  THE  HOLY  SPIRIT 
IN  THE  BELIEVER  AND  THE  CHURCH. 


BT 


REV.    ANDREW    MURRAY, 

AUTUOK  or   '  ABIUS  IN  CUBIST,'  '  LIKB  CHHiST,'   KTa 


NEW  YORK: 
ANSON   D.   F.   RANDOLPH  &  COMPANY, 

182    FIFTH   AVENUE. 


I 


PREFACE. 


In  olden  times  believers  met  God,  knew  Him, 
>^alked  with  Him,  had  the  clear  and  full  conscious- 
ness that  they  had  dealings  with  the  God  of  heaven, 
and  had,  too,  through  faith,  the  assurance  that  they 
and  their  lives  were  well-pleasing  to  Him.  When 
the  Son  of  God  came  to  earth,  and  revealed  the 
Father,  it  was  that  such  intercourse  with  God,  and 
the  assurance  of  His  favour,  might  become  clearer, 
and  be  the  abiding  portion  of  every  child  of  God. 
When  He  was  exalted  to  the  Throne  of  Glory,  it 
was  that  He  might  send  down  into  our  hearts  the 
Holy  Spirit,  in  whom  the  Father  and  the  Son  have 
their  own  blessed  life  in  heaven,  to  maintain  in  us, 
in  Divine  power,  the  blessed  life  of  fellowship  with 
God.  It  was  to  be  one  of  the  marks  of  the  New 
Covenant  ihat  each  member  of  it  should  walk  in 
personal  communion  with  God.  *  They  shall  teach 
no  more  every  man  his  neighbour,  Know  the  Lord : 
for  they  shall  all  know  me,  from  the  least  to  the 
greatest  of  them,  saith  the  Lord ;  for  I  will  forgivo 
their  iniquity.*     The  personal  fellowship  and  know- 


p 


PUKKACR. 


ledge  of  God  in  the  Holy  Spirit  was  to  be  the 
fruit  of  the  pardon  of  sin.  The  Spirit  of  God's 
own  Son,  sent  into  our  hearts  to  do  each  moment  a 
work  as  Divine  as  the  work  of  tlie  Son  in  redeeminj; 
us,  to  displace  our  life  and  replace  it  by  the  life 
of  Christ  in  power,  to  make  the  Son  of  God 
divinely  and  consciously  present  with  us  always — 
this  was  what  the  Father  had  promised  as  the 
distinctive  blessing  of  the  New  Testament.  The 
fellowship  of  God  as  the  Three-One  was  now  to  be 
within  vs;  the  Spirit  revealing  the  Son  in  us,  and 
through  Him  the  Father. 

That  there  are  but  few  believers  who  realize  this 
walk  with  God,  this  life  in  God,  such  as  their  Father 
has  prepared  for  them,  no  one  will  deny.  Nor  will 
it  admit  of  dispute  what  the  cause  of  this  failure  is. 
It  is  acknowledged  on  all  hands  that  the  Holy 
Spirit,  through  whose  Divine  Omnipotence  this 
inner  revelation  of  the  Son  and  the  Father  in  the  life 
and  the  likeness  of  the  believer  is  to  take  place,  is 
not  known  or  acknowledged  in  the  Church  as  He 
should  be.  In  our  preaching  and  in  our  practice 
He  does  not  hold  that  place  of  prominence  which 
He  has  in  God's  plan  and  in  His  promises.  While  our 
creed  on  the  Holy  Spirit  is  orthodox  and  scriptural. 
His  presence  and  power  in  the  life  of  believers,  in 
the  ministry  of  the  word,  in  the  witness  of  the 
Church  to  the  world,  is  not  what  the  word  promises 
or  God's  plan  requires. 

There  are  not  a  few  who  are  conscious  of  this 
great  need,  and  earnestly  ask  to  know  God's  mind 


PR  K  PACK. 


concerning  it,  and  the  way  of  dolivcrancc  out  of  it, 
Sonio  feci  I  hut  their  own  life  is  not  what  it  should 
and  might  be.  Many  of  them  can  look  back  to 
some  special  season  of  spiritual  revival,  when  their 
whole  life  was  apparently  lifted  to  a  higher 
level.  The  experience  of  the  joy  and  strength  of 
tlie  Saviours  presence,  as  they  learned  that  He 
would  keep  them  trusting,  was,  for  a  time,  most 
real  and  blessed.  But  it  did  not  last :  there  was  a 
very  gradual  decline  to  a  lower  stage,  with  much  of 
vain  effort  and  sad  failure.  They  would  fain  know 
where  the  evil  lies.  There  can  be  little  doubt  that 
the  answer  must  be  this :  they  did  not  know  or 
honour  the  Indwelling  Spirit  as  the  strength  of 
their  i:fe,  as  the  power  of  their  faith,  to  keep  them 
always  looking  to  Jesus  and  trusting  in  Him. 
They  knew  not  what  it  was,  day  by  day,  to  wait  in 
lowly  reverence  for  the  Holy  Spirit  to  deliver 
from  the  power  of  the  flesh,  and  to  maintain  the 
wonderful  presence  of  the  Father  and  the  Son 
within  them. 

There  are  many  more,  tens  of  thousands  of  God's 
dear  children,  who  as  yet  know  little  of  any 
temporary  experiences  of  a  brighter  life  than  one  of 
never-ending  stumbling  and  rising.  They  have 
lived  outside  of  revivals  and  conferences;  the 
teaching  they  receive  is  not  spcv^ially  helpful  in 
the  matter  of  entire  consecration.  Their  sur- 
roundings are  not  favourable  to  the  growth  of  the 
spiritual  life.  There  is  many  an  hour  of  earnest 
longing  to  live  more  according  to  the  will  of  God, 


9  PUEFACE. 

but  the  prospect  of  its  being  really  possible  to  walk 
and  please  God,  worthy  of  the  Lord  to  all  well* 
pleasing,  has  hardly  dawned  upon  them.  To  the 
best  part  of  their  birthright  as  God's  children,  to 
the  most  precious  gift  of  the  Father's  love  in  Christ, 
the  gift  of  the  Holy  Spirit,  to  dwell  in  them,  and 
to  lead  them,  they  are  practically  strangers. 

1  would  indeed  count  it  an  unspeakable  privilege 
if  my  God  would  use  me  to  bring  to  these  PI  is 
beloved  children  the  question  of  His  Word :  '  Know 
ye  not  that  ye  are  a  temple  of  God,  and  that  the 
Spirit  of  God  dwelleth  in  you  ?  *  and  then  to  tell 
them  the  blessed  news  of  what  that  glorious  work 
is  which  this  Spirit,  whom  they  have  within  them, 
is  able  to  do  in  each  of  them.  I  would,  if  I  might, 
show  them  what  it  is  that  has  hitherto  hindered 
that  Spirit  from  doing  His  blessed  work,  and  how 
divinely  simple  the  path  is  by  which  each  upright 
soul  can  enter  into  the  joy  of  all  that  He  has  been 
given  to  work  within  us,  even  the  full  revelation  of 
the  presence  of  the  Indwelling  Jesus.  I  have 
humbly  asked  my  God  that  He  would  give,  even  in 
my  feeble  words,  the  quickening  of  His  Holy  Spirit, 
that  through  them  the  Thoughts  and  the  Truth,  the 
Love  and  the  Power  of  God,  may  enter  and  shine 
into  the  hearts  of  many  of  His  children,  and  bring 
in  blessed  reality  and  experience  the  wondrous  Gift 
of  Love  of  which  they  tell — the  Life  and  the  Joy  of 
the  Holy  Ghost,  as  He  brings  nigh  and  glorifies 
within  them  that  Jesus  whom  hitherto  they  have 
only  known  at  a  distance,  high  above  them. 


PRKFACK. 


I  must  confess  to  haviiij;  had  still  another  wish. 
I  huvo  strong  fears — I  desire  to  say  it  in  deep 
liinnility — that  in  the  theology  of  our  Churches  the 
Teaching  and  Leading  of  the  Spirit  of  Truth,  the 
anointing  which  alone  teaclicth  all  things,  has  not 
the  practical  recognition  which  a  Holy  God  demands, 
which  our  Saviour  meant  Him  to  have.  H  the 
leaders  of  our  church-thought  and  church-councils, 
if  our  profef'Sors  of  theology  and  our  commentators, 
if  our  ministers  and  students,  our  religious  writers 
and  workers,  were  all  fully  conscious  of  the  fact 
that  in  everything  that  concerns  the  Word  of  God, 
and  the  Church  of  Christ,  and  the  work  of  Saving 
Love  to  be  done  on  the  earth  in  the  name  of  Christ, 
it  was  meant  that  the  Holy  Spirit  should  have  the 
same  distinct  and  supreme  place  of  honour  that  He 
had  in  the  Church  of  the  Acts  of  the  Apostles, 
surely  the  signs  of  that  honour  given  and  accepted, 
the  marks  of  His  Holy  Presence  would  be  clearer. 
His  mighty  works  more  manifest.  I  trust  it  has  not 
been  presumptuous  in  me  to  hope  that  what  has 
been  written  may  help  to  remind  even  our  Masters 
in  Israel  of  what  is  so  easily  overlooked,  that  the 
first,  the  indispensable  requirement  for  what  is 
reaily  to  bear  fruit  for  eternity  is,  that  it  be  full  of 
the  power  of  the  Eternal  Spirit. 

1  am  well  aware  that  it  is  expected  of  what  asks 
the  attention  of  our  men  of  mind  and  culture,  our 
scientific  theologians,  that  it  sliall  bear  such  niaiks 
of  scholarship,  of  force  of  thought  and  power  j»f 
expression,  as  I  cannot  dare  to  lay  claim  to.      And 


10 


PREFACE. 


yet  I  venture  to  ask  any  of  these  honoured  brethren 
under  whose  eyes  these  lines  may  come,  to  regard 
the  book,  if  in  no  other  aspect,  at  least  as  the  echo 
of  a  cry  for  light  rising  from  ten  thousand  hearts, 
as  the  statement  of  questions  for  the  solution  of 
which  many  are  longinj?.  There  is  a  deep  feelii? .; 
abroad  that  the  Scripture  ideal,  that  Christ's  own 
promise  of  what  the  Church  should  be,  and  its  actual 
state,  do  not  correspond. 

Of  all  questions  in  theology  there  is  none  that 
leads  U3  more  deeply  into  the  glory  of  God,  or 
that  is  of  more  intense  vital  and  practical  im- 
portance for  daily  life,  than  that  which  deals  with 
what  is  the  consummation  and  culmination  of  the 
Eevelation  of  God  and  the  work  of  Eedeniption :  in 
what  way  and  to  what  extent  God's  Holy  Spirit  can 
dwell  in,  can  fill,  can  make  into  a  holy  and  beautiful 
temple  of  God,  the  heart  of  His  child,  making  Christ 
reign  there  as  an  Ever-present  and  Almighty  Saviour. 
It  is  the  question  in  theology  of  which  the  Sf)lution, 
if  it  were  sought  and  found  in  the  presence  and 
teaching  of  the  Spirit  Himself,  would  transform  all 
our  theology  into  that  knowledge  of  God  which  is 
eternal  life. 

Of  theology,  in  every  possible  shape,  we  have  no 
lack.  But  it  is  as  if,  with  all  our  writing,  and 
preaching,  and  working,  there  is  something  >vanting. 
Is  not  the  power  from  on  high  the  one  thing  we 
lack  ?  May  it  not  be  that,  with  all  our  love  for 
Christ  and  labour  for  His  cause,  we  have  not  made 
the  chief  object  of  our   desire  what  was  the  chief 


'?- 


PR  K  FACE. 


11 


object  of  His  heart  when  He  ascended  the  throne- 
to  have  His  disciples  as  a  company  of  men  waiting 
for  the  clothing  wiih  the  power  of  the  Holy  Ghost, 
that  in  that  power  of  the  felt  presence  of  their 
Lord  they  might  testify  of  Him  ?  May  God  raise 
\\\)  frcm  among  our  theologians  many  who  shall 
give  their  lives  to  secure  for  Gods  Holy  Spirit  His 
full  recognition  in  the  lives  of  believers,  in  the 
ministry  of  the  word  by  tongue  and  pen,  in  all  the 
work  done  in  His  Church. 

I  have  noticed  with  deep  interest  a  call  to  union 
in  prayer,  in  the  first  place,  *  that  Christian  life  and 
teaching  may  be  increasingly  subject  to  the  Holy 
Ghost*  I  believe  that  one  of  the  first  blessings  of  this 
united  prayer  will  be  to  direct  attention  to  the  reason 
such  prayer  is  not  more  evidently  answered,  and  to  the 
true  preparation  for  receiving  an  abundant  answer. 
In  my  reading  in  connection  with  this  subject,  in  my 
observation  of  the  lives  of  believers,  and  in  my  per- 
sonal experience,  1  have  been  very  deeply  impressed 
with  one  thought.  It  is,  that  our  prayer  for  the 
mighty  working  of  the  Holy  Spirit  through  us  and 
around  us  can  only  be  powerfully  answered  as  His 
indwelling  in  every  believer  is  more  clearly  acknow- 
ledged and  lived  out.  We  have  the  Holy  Spirit 
within  us ;  only  he  who  is  faithful  in  the  lesser  will 
receive  the  greater.  As  we  first  yield  ourselves  to 
be  led  by  the  '*"pirit,  to  confess  His  presence  in  us, 
as  believers  lise  to  realize  and  accept  His  guidance 
in  all  their  daily  life,  will  our  God  be  willing  to 
entrust  to  us  larger  measures  of  His  mighty  work- 


12 


PKEFACE. 


mgs. 


If  we  give  ourselves  entirely  into  His  power, 
us  our  life,  ruling  within  us,  He  will  give  Himself 
to  us  in  taking  a  more  complete  possession,  to  work 
tlirough  us. 

If  there  is  one  thing  I  desire,  it  is  that  the  Lord 
may  use  what  I  have  .  ritten  to  make  clear  and 
impress  this  one  tmth :  it  is  as  an  Indwelling  Lif'^ 
that  the  Holy  Spirit  must  be  known.  In  a  living, 
adoring  faith,  the  Indwelling  must  be  accepted  and 
treasured,  until  it  become  part  of  the  consciousness 
of  the  new  man :  The  Holy  Spirit  possesses  me.  In 
this  faith  the  whole  life,  even  to  the  least  things,  must 
be  surrendered  to  His  leading,  while  all  that  is  of 
the  flesh  or  self  is  crucified  and  put  to  death.  If 
in  this  faith  we  wait  on  God  for  His  Divine  leading 
and  working,  placing  ourselves  entirely  at  His  dis- 
posal, our  prayer  cannot  remain  unheard ;  there  will 
be  operations  and  manifestations  of  the  Spirit's  power 
in  the  Church  and  the  world  such  as  we  cpuld  not 
dare  to  hope.  The  Holy  Spirit  only  demands 
vessels  entirely  set  apart  to  Him.  He  will  delight 
to  manifest  the  glory  of  Chridt  our  Lord. 

I  commit  each  beloved  fellow-believer  to  the 
teaching  of  the  Holy  Spiri^;.  May  we  all,  as  wo 
study  His  work,  be  partakers  of  the  anointing  which 


teacheth  all  things. 


Welli^ioton,  I5th  August  1888. 


Andrew  Murkay. 


CONTENTS. 


A4T 


15,  16, 


xvi.  7 


1.  A  New  Spirit,  and  God's  Spirit—  Ezek.  zxxvi.  26,  27, 
•  2.  The  Baptism  of  the  Spirit— John  i.  33, 
'  8.  "Worship  in  the  Spirit— John  iv.  23,  24, 

-  4.  The  Spirit  and  the  Word— John  vi.  63,  68, 

•  5.  The  Spirit  of  the  Glorified  Jesus — John  vii.  37,  38, 

•  6.  The  Indwelling  Spirit— John  xiv.  16,  17, 

-  7.  The  Spirit  given  to  the  Obedient — John  xiv. 
,  8.  Knowing  the  Spirit— John  xiv.  17,     . 
_  9.  The  Spirit  of  Truth— John  xv.  26,     . 
- 10.  The  Expediency  of  the  Spirit's  Coming— John 
-II.  The  Spirit  glorifying  Christ— John  xvi.  7,  14 

^  12.  The  Spirit  convincing  of  Sin— John  xvi.  8,  9, 
f'  13.  Waiting  for  the  Spirit — Acts  i.  4, 
\     14.  The  Spirit  of  Power — Acts  i.  6,  8, 
^   15.  The  Outpouring  of  the  Spirit — Acts  :i.  1,  4 
^16.  The  Holy  Spirit  and  Missions — Acts  xiii.  1-4 
[17.  The  Newness  of  the  Spirit — Rom.  vii.  6, 

18.  The  Liberty  of  the  Spirit — Rom.  viii.  2,  IS, 

19.  The  Leading  of  the  Spirit — Rom.  viii.  14, 
^  ^    The  Spirit  of  Prayer— Rom.  viii.  26,  27, 
21.  The  Holy  Spirit  and  Conscience— Rom.  ix.  I 

!    22.  The  Revelation  of  the  Spirit— 1  Cor  ii.  4-16 

23.  Spiritual  or  Carnal — 1  Cor.  iii.  1-3,    . 
!    24.  The  Temple  of  the  Holy  Spirit— 1  Cor.  iii.  1-16, 
*  25.  The  Ministry  of  the  Spirit— 2  Cor.  ui.  6,  7,    . 


rAoa 

15 

24 

88 

42 

61 

60 

69 

78 

87 

97 

106 

116 

126 

135 

145 

155 

165 

175 

185 

195 

204 

214 

224 

234 

242 


t  r 


14 


DAT 


CONTENTS. 


26.  Tlie  Spirit  and  the  Flesh— Gal.  iii.  3,. 

27.  The  Spirit  throuxh  Faith— Gal.  iii.  13,  14, 

28.  Walking  by  the  Spirit— Gal.  v.  16,  24,  25, 

29.  The  Spirit  of  Love— Gal.  v.  22, 

80.  The  Unity  of  the  Spirit— Eph.  iv.  1-4, 

81.  Filled  with  the  Spirit— Eph.  7.  18,    . 


NOTES. 


MOTB 

A.  The  Baptism  of  the  Spirit,      •  • 

B.  The  Spirit  as  a  Person,  .  . 
G.  The  Place  of  the  i  ndwelling,  •  . 
J).  Growth  in  the  Knowledge  of  the  Spirit, 

E.  The  Spirit  of  Truth,    . 

F.  On  the  Mission  of  the  Spirit,  .  . 

G.  On  the  Name  C!omforter,  .  • 
H.  The  Glory  of  Christ,  . 

I.  On  the  Presence  of  the  Spirit  in  the  Church, 

J.  The  Outpouring  of  the  Spirit,  . 

K.  On  the  Spirit  of  Missions,       .  . 

L.  On  Conscience,  .  •  • 

M.  The  Light  of  the  Spirit, 

N.  On  the  Spirit  guitling  the  Church,  • 

O.  On  Trusting  the  Spirit,  .  . 

P.  The  Spirit  of  Christ  and  His  Love,  • 

Q.  Ou  the  Spirit's  Coming,         •  • 


rAnN 
254 
264 
273 
233 
293 
302 


813 
325 
833 
338 
843 
844 
355 
357 
360 
361 
365 
369 
870 
873 
377 
S92 
801 


First  Day. 


THE  SPIRIT  OF  CHRIST. 


a  i&cto  Spirit,  anti  ffioti's  Spirit 

'A  new  heart  will  I  give  yon,  and  a  new  spirit  will  I  pnl 
within  you.    And  I  will  put  my  Spirit  within  you.* 

— EzKK.  xxxvi.  26,  27. 

GOD  has  revealed  Himself  in  two  great  dis- 
peiisations.  In  the  Old  we  have  tlie  time 
of  promise  and  preparation,  in  the  New  that  of 
fulfilment  and  possession.  In  harmony  with  the 
ditlerence  of  the  two  dispensations,  there  is  a  two- 
fold working  of  God's  Spirit.  In  the  Old  Testament 
we  have  the  Spirit  of  God  coming  upon  men,  and 
working  on  them  in  special  times  and  ways,  working 
from  above  and  without,  inwards.  In  the  New  we 
have  the  Holy  Spirit  entering  them  and  dwelling 
within  them,  working  from  within,  outwards  and 
upwards.  In  the  former  we  have  the  Spirit  of  God 
as  the  Almighty  and  Holy  One ;  in  the  latter  we 
have  the  Spirit  of  the  Father  of  Jesus  Christ. 

The  difference  between  the  twofold  operation  of 
the  Holy  Spirit  is  not  to  be  regarded  as  if,  with  the 


16 


THE  SPIKIT  OF  CHRIST. 


11! 


closing  of  thft  Old  Testament,  the  former  ceased» 
and  there  was  in  the  New  no  more  of  thft  work  of 
preparation.  By  no  means.  Just  as  there  were  in 
the  Old  blessed  anticipations  of  the  indwelling  of 
God's  Spirit,  so  now  in  the  New  Testament  the 
twofold  working  still  continues.  According  to  the 
lack  of  knowledge,  or  of  faith,  or  of  faithfulness,  a 
believer  may  even  in  these  days  get  little  beyond 
the  Old  Testament  measure  of  the  Spirit's  working. 
The  indwelling  Spirit  has  indeed  been  given  to 
every  child  of  God,  and  yet  he  may  experience 
little  beyond  the  first  half  of  the  promise,  the  new 
spirit  given  us  in  regeneration,  and  know  almost 
nothing  of  God's  own  Spirit,  as  a  living  person  put 
within  us.  The  Spirit's  work  in  convincing  of  sin 
and  of  righteousness,  in  His  leading  to  repentance 
and  faith  and  the  new  life,  is  but  the  preparatory 
work.  The  distinctive  glory  of  the  dispensation 
of  the  Spirit  is  His  Divine  personal  indwelling 
in  the  heart  of  the  believer,  there  to  reveal  the 
Father  and  the  Son.  It  is  only  as  Christians 
understand  and  remember  this,  that  they  will  be 
able  to  claim  the  full  blessing  prepared  for  them 
in  Christ  Jesus. 

In  the  words  of  Ezekiel  we  find,  in  the  one 
promise,  this  twofold  blessing  God  bestows  through 
His  Spirit  very  strikingly  set  forth.  The  first  is, 
'  I  will  put  within  you  a  new  spirit^  that  is,  man's 
own  spirit  is  to  be  renewed  and  quickened  by  the 
work  of  God's  Spirit.  When  this  has  been  done, 
then  there  is  the  second  blessing, '  I  will  put  my 


A  NEW  SPIHIT,  AN!)  GOD  S  SPIHIT. 


17 


Spirit  within  you/  to  dwell  in  that  new  spirit 
Where  God  is  to  dwell,  He  must  have  a  habitation. 
With  Adam  Hu  had  to  create  a  body  before  He 
could  breathe  the  spirit  of  life  into  him.  In  Israel 
the  tabernacle  and  the  temple  had  to  be  built  and 
completed  before  God  could  come  down  and  take 
possession.  And  just  so  a  new  heart  is  given,  and 
a  new  spirit  put  within  us,  as  the  indispensable 
condition  of  God's  own  Spirit  being  given  to  dwell 
within  us.  The  difference  is  the  same  we  find 
in  David's  prayer.  First,  *  Create  in  me  a  clean 
heart,  0  God  !  and  rcricv)  a  right  spirit  within  me ; ' 
then,  *  Take  not  Thy  Holy  Spirit  from  me.*  Or 
what  is  indicated  in  the  words,  *  That  which  is  born 
of  the  Spirit  is  sfiirit  : '  there  is  tlie  Divine  Spirit 
begetting,  and  tlie  new  spirit  begotten  by  Him.  So 
the  two  are  also  distinguished,  *  God's  Spirit  beareth 
witness  tuith  our  spirits  that  we  are  the  children  of 
God/  Our  spirit  is  the  renewed  regenerate  spirit ; 
dwelling  in  this,  and  yet  to  be  distinguished  from  it,  is 
God's  Holy  Spirit,  witnessing  in,  with,  and  through  it. 
The  importance  of  recognising  this  distinction 
can  easily  be  perceived.  We  shall  then  be  able  to 
understand  the  true  relation  between  regenera- 
tion and  the  indwelling  of  the  Spirit.  The  former 
is  that  work  of  the  Holy  Spirit,  by  which  He  con- 
vinces us  of  sin,  leads  to  repentance  and  faith  in 
Christ,  and  imparts  a  new  nature.  Through  the 
Spirit  God  thus  fulfils  the  promise,  'I  will  put 
a  new  spirit  within  you.*  The  believer  is  now  a 
child  of  God,  a  temple  ready  for  the  Spirit  to  dwell 

B 


18 


THE  SPIRIT  OF  CHRIST. 


in.  Where  faith  claims  it,  the  sucoiid  half  of  the 
promise  is  fulfilled  as  surely  as  the  first.  As  long 
now  as  the  believer  only  looks  at  regeneration 
and  the  renewal  wrought  in  his  spirit,  he  will  not 
come  to  the  life  of  joy  and  strength  which  is  meant 
for  him.  But  when  he  accepts  God's  promise  that 
there  is  something  better  than  even  the  new  nature, 
tlian  the  inner  temple,  that  there  is  the  Spirit  of 
the  Father  and  the  Son  to  dwell  within  him, 
there  opens  up  a  wonderful  prospect  of  holiness 
and  blessedness.  It  becomes  his  one  great  desire 
to  know  this  Holy  Spirit  aright,  how  He  wcrks  and 
what  He  asks,  to  know  how  he  may  to  the  full 
experience  His  indwelling,  and  that  revelation  of  the 
Son  of  God  within  us  which  it  is  His  work  to 
bestow. 

The  question  will  be  asked.  How  these  two  parts 
of  the  Divine  promise  are  fulfilled?  simultaneously 
or  successively  ?  The  answer  is  very  simple :  From 
God's  side  the  twofold  gift  is  simultaneous.  Tlie 
Spirit  is  not  divided :  in  giving  the  Spirit,  God  gives 
Himself  and  all  He  is.  So  it  was  on  the  day  of  Pente- 
cost. The  three  thousand  received  the  new  spirit, 
with  repentance  and  faith,  and  then,  when  thi^y  had 
been  baptized,  the  Indwelling  Spirit,  as  God's  seal 
to  their  faith,  on  one  day.  Through  the  word  of 
disciples,  the  Spirit,  which  had  come  upon  them, 
wrought  mightily  on  the  multitude,  changing  dispo- 
sition and  heart  and  spirit.  When,  in  the  power 
of  this  new  spirit  working  in  them,  they  had 
believed  and  confessed,  they  received  the  baptism  of 


A  NEW  SPIRIT,  AND  GOD'O  SPIKIT. 


10 


the  Holy  Spirit  to  abide  in  them.  And  so  still  in 
times  when  the  Spirit  of  God  moves  mightily,  and 
the  Church  is  living  in  the  power  of  the  Spirit,  the 
children  which  are  begotten  of  her  receive  from  tht 
first  beginnings  of  their  Christian  life  the  distinct 
(onscious  sealing  and  indwelling  of  the  Spirit. 
And  yet  we  have  indications  in  Scripture  that  there 
nmy  be  circumstances,  dependent  either  on  the 
endueiiient  of  the  preacher  or  the  faith  of  the 
hearers,  in  which  the  two  halves  of  the  promise  are 
not  so  closely  linked.  So  it  was  with  the  believers 
in  Samaria  converted  under  Philip's  preaching ; 
and  so  too  with  tlie  converts  Paul  met  at  Ephesus. 
In  their  case  w^as  repeated  the  experience  of  the 
apostles  themselves.  We  regard  them  as  rej^enerate 
men  before  our  Lord's  death ;  it  was  only  at 
Pentecost  that  the  promise  was  fulfilled,  'He  shall 
be  in  you!  What  was  seen  in  them,  just  as  in  the 
Old  and  New  Testaments, — the  giace  of  the  Spirit 
divided  into  two  separate  manifestations, — may  still 
take  place  in  our  day.  When  tlie  standard  of 
spiritual  life  in  a  Ch  irch  is  sickly  and  low,  when 
mitlier  in  the  preaching  of  the  word  nor  in  the 
testimony  of  believers,  the  glorious  truth  of  an 
Indwelling  Spirit  is  distinctly  proclaimed,  we  must 
not  wonder  that,  even  where  (lod  gives  His  Spirit, 
He  will  be  known  and  experienced  only  as  the 
Spirit  of  regeneration.  His  Indwelling  Presence 
will  remain  a  mystery.  In  the  gift  of  God,  the 
Spirit  of  Christ  in  all  His  fulness  is  bestowed  once 
for  all  as  an  Indwelling  Spirit;  but  He  is  received 


20 


THE  SriKIT  OF  CHRIST. 


and  possessed  only  as  far  as  the  faith  of  the  believer 
reaches.^ 

Jt  is  generally  admitted  in  the  Church  that  the 
Holy  Spirit  has  not  the  recoi,mition  which  becomes 
Him  as  being  the  equal  of  the  Father  and  the  Son,  the 
Divine  Person  through  whom  alone  the  Father  ana 
the  Son  can  be  truly  possessed  and  known,  in  whom 
alone  the  Church  has  her  beauty  and  her  blessedness. 
In  the  Reformation,  of  blessed  memory,  the  Gospel 
of  Christ  had  t.  be  vindicated  from  the  terrible 
misapprehension  which  makes  man's  righteousness 
the  ground  of  his  acceptance,  and  the  freeness  of 
Divine  grace  had  to  be  maintained.  To  the  ages 
that  followed  was  committed  the  trust  of  building 
on  that  foundation,  and  developing  what  the  riches 
of  grace  would  do  for  the  believer  through  the 
indwelling  of  the  Spirit  of  Jesus.  The  Church 
rested  too  content  in  what  it  had  received,  and  the 
teaching  of  all  that  the  Holy  Spirit  will  be  to  each 
believer  in  His  guiding,  sanctifying,  strengthening 
power,  has  never  yet  taken  the  place  it  ought 
to   have  in   our  evangelical   teaching  and  living.^ 

*  '  This  distinction  between  the  preparatory  operation  of  the 
Spirit  upon  man,  by  means  of  external  manifestation,  and  His 
actual  dwelling  in  man,  seems  almost  effaced  from  Christian  eon« 
Bciousness.' — Godet  on  John  xiv.  17. 

*  The  Spirit  first  works  from  without  on  and  in  men,  in  word 
and  deed,  before  Hb  becomes  their  inner  personal  possession,  before 
He  dwells  in  them.  We  must  always  distinguish  between  the 
inworking  and  indwelling  of  the  Spirit.' — Beck,  Ethik^  i.  131. 

"  *  If  we  review  the  history  of  the  Church,  we  notice  how  many 
important  truths,  clearly  revealed  in  Scripture,  have  been  allowed 
to  lie  dormant  for  centuries,  unknown  and  unappreciated  except 


A  NEW  SPIRIT,  AND  GOD'S  SPIRIT. 


21 


And  th(jre  is  many  an  earnest  Christian  who  will 
join  in  the  confession  lately  made  by  a  young 
believer  of  intelligence :  I  think  I  understand  the 
work  of  the  Father  and  the  Son,  and  rejoice  in 
tliem,  but  I  hardly  see  the  place  the  Spirit  has. 
Let  us  unite  with  all  who  are  pleading  that  God  in 
His  power  may  grant  mighty  Spirit  workings  in 
His  Church,  that  each  child  of  God  may  prove  that 
in  him  the  double  promise  is  fulfilled :  I  will  give 
a  new  spirit  within  you,  and  I  will  give  my  Spirit 
within  you.  Let  us  pray  that  we  may  so  apprehend 
the  wonderful  blessing  of  the  Indwelling  Spirit,  as 
to  turn  inward  and  have  our  whole  inmost  being 
opened  up  for  this,  the  full  revelation  of  the  Father's 
love  and  the  grace  of  Jesus. 

*  Within  you  !  *  *  Within  you  ! '  This  twice- 
repeated  word  of  our  text  is  one  of  the  keywords  of 
the  New  Covenant.  '  I  will  put  my  law  in  their 
inward  parts,^  and  in  their  heart  will  I  write  it/ 
'I  will  put  my  fear  ir  their  hearts,  that  they  shall 
not  de]>art  from  me.*  God  created  man's  heart  for 
His  dwelling.  Sin  entered,  and  defiled  it.  Four 
thousand  years  God's  Spirit  strove  and  wrought  to 


hy  a  few  isolated  Christians,  until  it  pleased  God  to  enlighten  the 
Church  by  chosen  witnesses,  and  to  bestow  on  His  children  the 
knowledge  of  hidden  and  forgotten  treasures.  For  how  long  a 
period,  even  after  the  Ht^ format  ion,  were  the  doctrines  of  the  Holy 
Ghost,  His  work  in  convor.sion,  and  His  indwelling  in  the  belicrer, 
almost  unknown  !'— Sajiliir,  The  Lord'a  Prayer,  p.  179. 

*  The  word  translated  *  within  *  is  not  a  preposition,  but  the 
Banio  as  is  rendered  here  and  elsewhere  (Ps.  v.  0;  xlix.  11)  '  iuward 
parts,'  '  inmost  thou<jht.' 


22 


TIIK  SnUIT  OK  CHRIST. 


ro^nin  possession.  In  the  Incarnation  and  Atono» 
niL'iit  of  Christ  the  Redemption  was  ncconiplished, 
nnd  the  kingdom  of  God  established.  Jesus  could 
sjiv,  •  The  kin^'tlom  of  God  is  come  unto  you  ;*  '  the 
kin;,'(lom  of  God  is  within  you*  It  is  within  wo 
must  look  for  the  fultilment  of  the  New  Covenant, 
tlui  Covenant  not  of  ordinances  but  of  life:  in  the 
])ower  of  an  endless  life  the  law  and  the  fear  of 
(lod  are  to  be  given  in  our  heart:  the  Spirit  of 
Christ  Himself  is  to  be  within  us  as  the  power  of 
our  life.  Not  only  on  Calvary,  or  in  the  resurrec- 
tion, or  on  the  throne,  is  the  glory  of  Christ  the 
Conqueror  to  be  seen, — but  in  our  heart:  within  us, 
within  us  is  to  be  the  true  display  of  the  reality 
and  the  ^lory  of  His  Kedemption.  Within  us,  in 
our  in^  lost  parts,  is  the  hidden  sanctuary  where  is  the 
ark  of  tlie  Covenant,  sprinkled  with  the  Blood,  and 
containing  the  Law  written  in  an  ever-living  writing 
by  the  Indwelling  Spirit,  and  where,  through  the 
S2)iiit,  the  Father  and  the  Son  now  come  to  dwell. 


0  my  God!  I  do  thank  Thee  for  this  double 
blessing.  I  thank  Thee  for  that  wonderful  holy 
temple  Thou  hast  built  up  in  me  for  Thyself — a 
new  spirit  given  within  me.  And  I  thank  Thee 
for  that  still  more  wonderful  Holy  Presence,  Thine 
Own  Spirit,  to  dwell  within  me,  and  there  reveal 
tlie  Father  and  the  Son. 

0  my  God  !  I  do  pray  Thee  to  open  mine  eyes 
for  this  the  mystery  of  Thy  love.  Let  Thy  words, 
within  yoUf  bow  me  low  in  trembling  fear  before 


A  NKW  Hl'iniT,  AND  C.oWh  SI'IllIT. 


n 


Thy  condescension,  and  niny  my  one  desire  l»e  to 
Ii.ive  my  spirit  indeed  the  worthy  dwellin*,'  of  Thy 
Spirit.  Let  them  lift  me  up  in  lioly  trust  and 
expectation,  to  look  for  and  claim  all  that  Thy 
promise  means. 

O  my  Father!  I  thank  Thee  that  Thy  Spirit 
doth  dwell  in  me.  I  pray  Thee,  let  His  indwellin<» 
be  in  power,  in  the  living  fellowship  with  Thyself, 
in  the  growing  experience  of  His  rt^newing  power, 
in  the  ever  fresh  anointing  that  witnesses  to  His 
Tresence,  and  the  indwelling  of  my  Glorified  Lord 
Jesus.  May  my  daily  walk  be  in  the  deep 
reverence  of  His  Holy  l*resence  within  me,  and  the 
glad  experience  of  all  He  works.     Amen. 


1.  Hau*  we  not  here  the  cause  why  many  haue  fal'ed  In  the  effort  to 
abide  In  Christ,  to  walk  like  Christ,  to  Hue  as  holy  in  Christ  ?  They  hnout 
not  rightly  the  u'onderful  and  perfectly  sufficient  provision  Qod  made  to 
enable  them  to  do  ao.  They  had  not  the  clear  believing  assurance  that  the 
Holy  Spirit  would  work  it  In  them.  Let  us  seek  above  everything  to  get 
firm  hold  of  the  promise,  that  Qod  who  has  given  us  a  new  spirit,  also 
gives  His  own  Spirit  within  us. 

2.  The  distinction  is  of  the  deepest  importance.  In  the  new  spirit  given 
to  me,  I  have  a  work  of  Qod  In  me;  In  Qod's  Spirit  given,  I  haue  Qod 
Himself,  a  Living  Person,  to  dwell  with  me.  What  a  difference  between 
having  a  home  built  by  a  rich  friend,  given  me  to  Hue  In,  while  I  remain 
poor  and  feeble,  or  having  the  rich  friend  himself  come  to  Hue  with  me, 
and  fulfil  my  every  want  I 

3.  '  The  Spirit  Is  given  both  as  a  Builder  and  as  an  Inhabitant  of  this 
temple.  We  cannot  dwell  tlH  He  build;  He  builds  that  He  may  dwell.'— 
Howe. 

4.  There  must  be  harmony  between  a  home  and  its  occupant.  The  more 
I  know  this  Holy  Guest,  the  more  will  I  bow  In  lowly  fear  and  reuerence, 
gluing  my  Inmost  being  for  Him  to  order  and  adorn  as  pleaseth  Him. 

5.  The  Holy  Spirit  is  the  Inmost  Self  of  the  Father  and  the  Son.  My 
spirit  is  my  inmost  Self.  The  Holy  Spirit  renews  that  inmost  Self,  and 
then  dwells  in  It,  and  fills  It.  And  so  He  becomes  to  me  what  He  was  to 
Jesus,  the  very  life  of  my  personality.  Let  me  tow  in  holy  silence  and 
reuerence,  to  say:  0  my  Father  I  I  thank  Thee:  Thy  Holy  Spirit  dwelleth 
In  me.  In  my  very  Self, 


24 


THE  SriUlT  OF  ClIKIST. 


Second   Day. 


THE  SPIRIT  OF  CHRIST. 


E\it  Baptism  of  t\)t  Spuit* 

*  John  bare  witness,  saying,  He  that  sent  me  to  baptize  with 
water,  He  said  unto  me,  Upon  whomsoever  thou  shalt  see  the 
Spirit  descending,  and  abiding  on  Him,  the  same  is  He  that 
baptizeth  with  the  Holy  Spirit^ — John  i.  33. 

THERE  were  two  things  that  John  the  Baptist 
preached  concerning  the  person  of  Christ. 
The  one  was,  that  He  was  the  Lamb  of  God  that 
taketh  away  the  sin  of  the  world.  The  other,  that 
He  would  baptize  His  .disciples  with  the  Holy 
Ghost  and  with  fire.  The  Blood  of  the  Lamb,  and 
the  Baptism  of  the  Spirit,  were  the  two  central 
truths  of  his  creed  and  his  preaching.  They  are, 
indeed,  inseparable :  the  Church  cannot  do  her 
work  in  power,  nor  can  her  exalted  Lord  be 
glorified  in  her,  except  as  the  Blood  as  the  founda- 
tion-stone, and  the  Spirit  as  the  corner-stone,  are 
fully  preached. 

This  has  not  at  all  times  been  done  even  among 
those  who  heartily  accept  Scripture  as  thoir  guida 


THE  BAPTISM  OF  THE  SPIRIT. 


23 


The  preaching  of  the  Lamb  of  God,  of  His  suffciing 
and  atonement,  of  pardon  and  peace  through  Him, 
is  more  easily  apprehended  by  the  understanding  of 
man,  and  can  more  speedily  influence  his  feelings, 
tliaii  the  more  inward  spiritual  truth  of  the  baptism, 
and  indwelling,  and  guidance  of  the  Holy  Spirit. 
The  pouring  out  of  the  blood  took  place  upon  earth, 
it  was  something  visible  and  outward,  and,  in  virtue 
of  the  types,  not  altogether  unintelligible.  The 
pouring  out  of  the  Spirit  was  in  heaven,  a  Divine 
and  hidden  mystery.  The  shedding  of  the  blood 
was  for  the  ungodly  and  rebellious ;  the  gift  of  tb  3 
Spirit,  for  the  loving  and  obedient  disciple.  It  is 
no  wonder,  when  the  life  of  the  Church  is  not  in 
very  intense  devotion  to  her  Lord,  that  the  preaching 
and  the  faith  of  the  Baptism  of  the  Spirit  should  find 
less  entrance  than  that  of  redemption  and  forgiveness. 
And  yet  God  would  not  have  it  so.  The  Old 
Testament  Promise  had  spoken  of  God's  Spirit 
within  us.  The  forerunner  at  once  took  up  the 
strain,  and  did  not  preach  the  Atoning  Lamb 
without  telling  whereunto  it  was  that  we  were  to 
be  redeemed,  and  how  God's  high  purpose  was 
to  be  fulfilled  in  us.  Sin  was  not  only  guilt 
and  condemnation;  it  was  defilement  and  death. 
It  had  incurred  not  only  the  loss  of  God's  favour ; 
it  had  made  us  unfit  for  the  Divine  fellowship. 
And  without  this  the  wonderful  love  that  had 
created  man  could  not  be  content.  God  wanted 
really  to  have  us  for  Himself, — our  hearts  and 
affections,  yea,  our  inmost  personality,  our  very  self, 


26 


THE  SPIRIT  OF  CHUIST. 


a  home  for  His  love  to  rest  in,  a  temple  for  His 
worship.  The  preaching  of  John  included  both  the 
beginning  and  the  end  of  redemption :  the  blood  of 
the  I^rab  was  to  cleanse  God's  Temple  and  restore 
His  Throne  within  the  heart ;  nothing  less  than  the 
Baptism  and  Indwelling  of  the  Spirit  could  satisfy 
the  heart  of  either  God  or  man. 

Of  what  that  Baptism  of  the  Spirit  meant, 
Jesus  Himself  was  to  be  the  type :  He  would 
only  give  what  He  Himself  had  received :  because 
the  Spirit  abode  on  Him,  He  could  baptize  with 
the  Spirit.  And  what  did  the  Spirit  descend- 
ing and  abiding  on  Him  mean  ?  He  had  been 
begotten  of  the  Holy  Spirit ;  in  the  power  of  the 
Spirit  He  had  grown  up  a  holy  child  and  youth, 
had  entered  manhood  free  from  sin,  and  had  now 
come  to  John  to  give  Himself  to  fulfil  all  righteous- 
ness in  submitting  to  the  baptism  of  repentance. 
And  now,  as  the  reward  of  His  obedience,  as  the 
Father's  seal  of  approval  on  His  having  thus  far 
yielded  to  the  control  of  the  Spirit,  He  receives  a 
new  communication  of  the  Power  of  the  Heavenly 
Life.  Beyond  what  He  had  yet  experienced,  the 
Father's  conscious  indwelling  presence  and  jiower 
takee.  possession  of  Him,  and  fits  Him  for  His  work. 
The  leading  and  the  power  of  the  Spirit  become 
His  more  consciously  (Luke  iv.  1,  14,  22)  than 
before ;  He  is  now  anointed  with  the  Holy  Ghost 
and  with  power. 

But  though  now  baptized  Himself,  He  cannot  yet 
baptize  others.     He  must  first,  in  the  power  of  His 


THE  BAPTISM  OF  THE  SPIRIT. 


27 


baptism,  meet  temptation  and  overcome  it ;  must 
learn  obedience  and  suffer,  yea,  through  the  Eternal 
Spirit,  offer  Himself  a  sacrifice  unto  God  and  His 
will, — then  only  would  He  afresh  receive  the  Holy 
Spirit  as  the  reward  of  obedience  (Acts  ii.  32), 
with  the  power  to  baptize  all  who  belong  to  Him. 

What  we  see  in  Jesus  teaches  us  what  the 
baptism  of  the  Spirit  is.  It  is  not  that  grace  by 
which  we  turn  to  God,  become  regenerate,  and  seek 
to  live  as  God's  children.  When  Jesus  reminded 
His  disciples  (Acts  i.  4)  of  John's  prophecy,  they 
were  already  partakers  of  this  grace.  Their  bap- 
tism with  the  Spirit  meant  something  more.  It 
was  to  be  to  them  the  conscious  presence  of  their 
glorified  Lord,  come  back  from  heaven  to  dwell  in 
their  hearts,  their  participation  in  the  power  of  His 
new  Life.  It  was  to  them  a  '^ptism  of  joy  and  power 
in  their  living  fellowship  with  Jesus  on  the  Throne 
of  Glory.  All  that  they  were  further  to  receive  of 
wisdom,  and  courage,  and  holiness,  had  its  root  in 
this :  what  the  Spirit  had  been  to  Jesus,  when  He 
was  baptized,  as  the  living  bond  with  the  Father's 
Power  and  Presence,  He  was  to  be  to  them : 
through  Him,  the  Son  was  to  manifest  Himself,  and 
Father  and  Son  were  to  make  their  abode  with  them. 

*  Upon  whom  thou  shalt  see  the  Spirit  descend- 
ing, and  abiding  upon  Him,  the  same  is  He  that 
baptizeth  with  the  Holy  Spirit'  This  word  comes 
to  us  as  well  as  to  John.  To  know  what  the 
baptism  of  the  Spirit  means,  how  and  from  whom 
we  are  to  receive  it,  we  must  see  the  One  upon  whom 


28 


THE  SPIRIT  OF  CHRIST. 


the  Spirit  descended  and  abode.  We  must  see 
Jesus  baptized  with  the  Holy  Ghost.  We  must  try 
to  understand  how  He  needed  it,  how  He  was  pre- 
pared for  it,  how  He  yielded  to  it,  how  in  its  power 
He  died  His  death,  and  was  raised  again.  What 
Jesus  has  to  give  us.  He  first  received  and  personally 
appropriated  for  Himself ;  what  He  received  and 
won  for  Himself  is  all  for  us :  He  will  make  it  our 
very  own.  Upon  whom  we  see  the  Spirit  abiding, 
He  baptizeth  with  the  Spirit. 

In  regard  to  this  baptism  of  the  Spirit  there  are 
questions  that  we  may  not  find  it  easy  to  answer, 
and  to  which  all  will  not  give  the  same  answer. 
Was  the  outpouring  of  the  Spirit  at  Pentecost  the 
complete  fulfilment  of  the  promise,  and  is  that  the 
only  baptism  of  the  Spirit,  given  once  fov  all  to  the 
new-born  Church  ?  Or  is  not  the  coming  of  the  Holy 
Spirit  on  the  disciples  in  the  fourth  of  Acts,  on  the 
Samaritans  (Acts  viiL),  on  the  heathen  in  the  house 
of  Cornelius  (Acts  x.),  and  on  the  twelve  disciples 
at  Ephesus  (Acts  xix.),  also  to  be  regarded  as 
separate  fulfilments  of  the  words,  *  He  shall  baptize 
with  the  Holy  Ghost'  ?  Is  the  sealing  of  the  Spirit 
given  to  each  believer  in  regeneration  to  be  counted 
by  him  as  his  baptism  of  the  Spirit  ?  Or  is  it,  as 
some  say,  a  distinct,  definite  blessing  to  be  received 
later  on  ?  Is  it  a  blessing  given  only  once,  or  can  it 
be  repeated  and  renewed  ?  In  the  course  of  our 
study  we  shall  find  light  in  God's  word  that  may 
help  us  to  a  solution  of  difficulties  like  these,*    But 

»  See  Note  A. 


THE  BAPTISM  OF  TIIK  SPIRIT. 


29 


it  is  of  great  consequence  that  at  the  outset  we 
should  not  allow  ourselves  to  be  occupied  with 
points  as  these,  which  are  after  all  of  minor  import- 
ance, but  fix  our  whole  hearts  on  the  great  spiritual 
lessons  that  God  would  have  us  learn  from  the 
preaching  of  the  Baptism  of  the  Holy  Ghost. 
These  are  specially  two. 

The  one  is,  that  this  baptism  of  the  Holy  Spirit 
is  the  crown  and  glory  of  Jesus*  work,  that  we  need 
it,  and  must  know  that  we  V  ve  it,  if  we  are  to  live 
the  true  Christian  life.  We  need  it.  The  Holy 
Jesus  needed  it.  Christ's  loving,  obedif  c  dis- 
ciples needed  it.  It  is  something  more  than  the 
working  of  the  Spirit  in  regeneration.  It  is  the 
Personal  Spirit  of  Christ  making  Him  present 
within  us,  always  abiding  in  the  heart  in  the  power 
of  His  glorified  nature,  as  He  is  exalted  above  every 
enemy.  It  is  the  Spirit  of  the  Life  of  Christ  Jesus 
making  us  free  from  the  law  of  sin  and  death,  and 
bringing  us,  as  a  personal  experience,  into  the  liberty 
from  sin  to  wfiich  Christ  redeemed  us,  but  which  to 
so  many  regenerate  is  only  a  blessing  registered  on 
their  behalf,  but  not  possessed  or  enjoyed.  It  is 
the  enduement  with  power  to  fill  us  with  boldness 
in  presence  of  every  danger,  and  give  the  victory 
over  the  world  and  every  enemy.  It  is  the  fulHl- 
ment  of  what  God  meant  in  His  promise:  I  will 
dwell  in  them,  and  walk  in  them.  Let  us  ask  the 
Father  to  reveal  to  us  all  that  His  love  meant  for 
us,  until  our  souls  are  filled  with  the  glory  of  tho 
thought :  He  baptizeth  with  the  Holy  Spirit. 


80 


THE  SnillT  OF  CHRIST. 


n 


And  then  there  is  the  other  lesson :  It  is  Jesua 
who  thus  baptizeth.  Whether  we  look  upon  this 
baptism  as  something  we  already  have,  and  of  which 
we  only  want  a  fuller  apprehension,  or  something 
we  still  must  receive,  in  this  all  agree  :  it  is  only 
in  the  fellowship  of  Jesus,  in  faithful  attachment 
and  obedience  to  Him,  that  a  baptized  life  can 
be  received  or  maintained  or  renewed.  '  He  that 
believeth  in  me,'  Jesus  said,  'out  of  his  belly  shall  flow 
rivers  of  living  water.'  The  one  thing  we  need  is 
living  faith  in  the  indwelling  Jesus  :  the  living  water 
will  surely  and  freely  flovi^.  Faith  is  the  instinct  of 
the  new  nature,  by  which  it  recognises  and  receives 
its  Divine  food  and  drink.  In  the  power  of  the 
Spirit  who  dwells  in  every  believer,  let  us  trust 
Jesus,  who  fills  with  the  Spirit,  and  cling  to  Him 
in  love  and  obedience.  It  is  He  who  baptizes :  in 
contact  with  Him,  in  devotion  to  Him,  in  the  con- 
fidence that  He  has  given  and  will  give  Himself 
wholly  to  us,  let  us  look  to  Him  for  nothing  less 
than  all  that  the  baptism  of  the  Spirft  can  imply. 

In  doing  so  let  us  specially  remember  one  thing: 
only  he  that  is  faithful  in  the  least  will  be  made 
ruler  over  much.  Be  very  faithful  to  what  thou 
already  hast  and  knowest  of  the  Spirit's  working. 
Regard  thyself  with  deep  reverence  as  God's  holy 
temple.  Wait  for  and  listen  to  the  gentlest 
whispering  of  God's  Spirit  within  thee.  Listen 
especially  to  the  conscience,  which  has  been  cleansed 
in  the  blood.  Keep  that  conscience  very  clean  by 
•imple  childlike  obedience.    In  thy  heart  there  may 


THE  BAPTISM  OF  THE  SPiniT. 


81 


be  much  involuntary  sin,  ./ith  which  thou  feelost 
thyself  powerless.  Humble  thyself  deeply  for  this 
thy  inbred  corruption,  strengthened  as  it  has  been 
by  actual  sin.  Let  every  rising  of  such  sin  be 
3leansed  in  the  blood. 

But  in  regard  to  thy  voluntary  actions  say,  day 
by  day,  to  thy  Lord  Jesus,  th-.^t  everything  thou 
knowest  to  be  pleasing  to  Him  thou  wilt  do. 
Yield  to  the  reproofs  of  conscience  when  thou 
failest;  but  come  again,  have  hope  in  God,  and 
renew  the  vow  :  What  I  know  God  wants  me  to  do, 
I  will  do.  Ask  humbly  every  morning,  and  wait, 
for  guidance  in  thy  path  ;  the  Spirit's  voice  will 
become  better  known,  and  His  strength  will  bo  felt. 
Jesus  had  His  disciples  three  years  in  His  baptism 
class,  and  then  the  blessing  came.  Be  His  loving, 
obedient  disciple,  and  believe  in  Him  on  whom  the 
Spirit  abode,  and  who  is  full  of  the  Spirit,  and  thou 
too  shalt  be  prepared  for  the  fulness  of  the  blessing 
of  the  baptism  of  the  Spirit. 

m. 

Blessed  Lord  Jesus  I  with  my  whole  heart  T 
worship  Thee,  as  exalted  on  the  Throne  to  baptize 
with  the  Holy  Ghost.  Oh !  reveal  Thyself  to  mo 
in  this  Thy  glory,  that  I  may  rightly  know  what  I 
may  expect  from  Thee. 

I  bless  Thee  that  in  Thyself  I  have  seen  what 
the  preparation  is  for  receiving  the  Holy  Spirit  in 
His  fulness.  During  Thy  life  of  preparation  for  Thy 
work  in  Nazareth,  0  my  Lord,  the  Spirit  was  always 
in  Thee.     And  yet  when  Thou  hadst  surrendered 


32 


THE  SPIIUT  OF  CIIHIST. 


Thyself  to  fulfil  all  righteousness,  and  to  enter  into 
fellowship  witli  the  sinners  Thou  earnest  to  save,  in 
partaking  of  their  baptism,  Thou  didst  receive  from 
the  Father  a  new  inflowing  of  His  Holy  Spirit.  It 
was  to  Thee  thb  seal  of  His  love,  the  revelation  of 
His  indwelling,  the  power  for  His  service.  And 
now  Thou,  on  whom  we  see  the  Spirit  descend  and 
abide,  doest  for  us  what  the  Father  did  for  Thee. 

My  Holy  Lord !  I  bless  Thee  that  the  Holy 
Spirit  is  in  me  too.  But,  oh !  I  beseech  Thee,  give 
me  yet  the  full,  the  overflowing  measure  Thou  hast 
promised.  Let  Him  be  to  me  the  full  unceasing 
revelation  of  Thy  presence  in  my  heart,  as  glorious 
and  as  mighty  as  on  the  Throne  of  Heaven.  O  my 
Lord  Jesus !  baptize  me,  fill  me  with  the  Holy 
Spirit     Amen. 

1.  AN  Dluine  giving  and  working  Is  In  the  power  of  an  endless  life.  And  so 
we  can  look  up  to  Jesus  each  day  In  the  blessed  ligh>.  of  this  word :  'He 
baptizeth  with  the  Holy  Spirit, '  He  cleanses  with  the  blood  and  baptizes  with 
the  Spirit,  according  to  each  new  need. 

2.  Let  us  keep  Inseparably  connected  In  our  faith  the  double  truth  the 
Baptist  preached ;  Jesus  the  Lamb  taking  away  sin,  Jesus  the  Anointed 
baptizing  with  the  f'nlrlt.  It  was  only  In  virtue  of  His  shedding  His  blood  that 
He  received  the  Spirit  to  shed  forth.  It  Is  as  the  cross  Is  preached  that  the 
Spirit  works.  It  l»  as  I  believe  In  the  precious  blood,  that  cleanses  from  all 
aln,  and  walk  before  my  God  with  a  conscience  sprinkled  with  the  blood,  that 
/may  claim  the  anointing.  The  blood  and  the  oil  go  togethor,  I  need  both. 
I  have  them  both  in  the  one  Jeaua,  the  Lamb  on  the  Throne* 


WORSUir  IN  THE  SPIKIT. 


S3 


•» 


Third   D/  v.  ^ 


-0 


THE  SPIRIT  OF  CHRIST. 

raorsbip  in  tlje  SptrtU 

'The  hour  cometh,  and  now  is,  when  the  true  worflhipperg 
shall  worship  the  Father  in  Spirit  and  in  truth  ;  for  such  doth 
the  Father  seek  to  he  His  worshippers.  God  is  a  Spirit,  and 
they  that  worship  Him  must  worship  Him  in  Spirit  and  in 
truth.'-  -John  iv.  23,  24. 

*We  are  the  circumcision,  who  worship  by  the  Spirit  of  God 
and  glory  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh.* — 
Phil.  iii.  3. 


TO  worship  is  man's  highest  glory.  He  was 
created  for  fellowship  with  God :  of  that 
fellowship  worship  is  the  sublimest  expression. 
All  the  exercises  of  the  religious  life — meditation 
and  prayer,  love  and  faith,  surrender  and  obedience, 
all  culminate  in  worship.  Recognising  what  God  is 
in  His  holiness,  His  glory,  and  His  love,  realizing 
what  I  am  as  a  sinful  creature,  and  as  the  Father's 
redi'enied  clnld,  in  worship  I  gather  up  my  whole 
being  and  present  myself  to  my  God,  to  offer  Him 
the  adoration  and  the  glory  which  is  His  due.  The 
truest  and  fullest  and  nearest  approach  to  God  is 

c 


34 


THE  sriI{IT  OF  CIiniST. 


I. 


worship.  Every  senlimeut  and  every  service  ol 
the  religious  life  is  included  in  it :  to  worship  is 
man's  highest  destiny,  because  in  it  God  is  all. 

Jesus  tells  us  that  with  His  coming  a  new 
worship  would  conuaence.  All  tliat  heathen  or 
Samaritans  had  called  worship,  all  even  that  the 
Jews  had  known  of  'worship  in  accordance  witli  the 
provisional  revelation  of  God's  law,  would  make 
way  for  something  entirely  and  distinctively  new — 
the  worship  in  Spiiit  and  in  Truth.  This  is  the 
worship  He  was  to  inaugurate  by  the  giving  of  the 
Holy  Spirit.  This  is  the  worship -which  now  alone 
is  well  pleasing  to  the  Father.  It  is  for  this 
worship  specially  that  we  have  received  the  Holy 
Spirit.  Let  us,  at  the  very  commencement  of  our 
study  of  the  work  of  the  Spirit,  take  in  the  blessed 
thought  that  the  great  object  for  which  the  Holy 
Spirit  is  within  us  is,  that  we  worship  in  spirit  and 
in  truth.  *  Such  doth  the  Father  seek  to  be  His 
worshippers,' — for  this  He  sent  forth  His  Son  and 
His  Spirit. 

In  Spirit  When  God  created  man  a  living 
soul,  that  soul,  as  the  seat  and  organ  of  his  person- 
ality and  consciousness,  was  linked,  on  the  one  side, 
through  the  body,  with  the  outer  visible  world, 
on  the  other  side,  through  the  spirit,  with  the 
unseen  and  the  Divine.  The  soul  had  to  decide 
whether  it  would  yield  itself  to  the  spirit;  by  it  to 
be  linked  with  God  and  His  will,  or  to  the  body  and 
the  solicitations  of  the  visible.  In  the  fall,  the  soul 
refused  the  rule  of  the  spirit,  and  became  the  slave 


WoIJSIUr  IN    rilK  SI'IKIT. 


35 


of  tlie  body  with  its  appetites.  Man  became  flesh  ; 
tlie  spirit  lost  its  destined  place  of  rule,  and  became 
little  more  than  a  dormant  power;  it  was  now  no 
lonj,'er  the  ruling  principle,  but  a  struggling  captive. 
And  the  spirit  now  stands  in  opposition  to  the 
flesh,  the  name  for  the  life  of  soul  and  body 
together,  in  their  subjection  to  sin. 

When  speaking  of  the  un regenerate  man  in 
contrast  with  the  spiritual  (1  Cor.  ii.  14),  Paul  calls 
him  psychical,  soullish,  or  animal,  having  only  the 
natural  life.  The  life  of  the  soul  comprehends  all 
our  moral  and  intellectual  faculties,  as  they  may 
even  be  directed  towards  the  things  of  God,  apart 
from  the  renewal  of  the  Divine*  Spirit.  Because 
the  soul  is  under  the  power  of  the  flesh,  man  is 
spoken  of  as  having  become  flesh,  as  being 
flesh.  As  the  body  consists  of  flesh  and  bone,  and 
the  flesh  is  that  part  of  it  which  is  specially 
endowed  with  sensitiveness,  and  through  which  we 
receive  our  sensations  from  the  outer  world,  th(? 
flesh  denotes  human  nature,  as  it  has  become  subject 
to  the  world  of  sense.  And  because  the  whole  soul 
has  thus  come  under  the  power  of  the  flesh,  the 
Scripture  speaks  of  all  the  attributes  of  the  soul  as 
belonging  to  the  flesh,  and  being  under  its  power. 
So  it  contrasts,  in  reference  to  religion  and  worship, 
the  two  principles  from  which  they  may  proceed. 
There  is  a  fleshly  wisdom  and  a  spiritual  wisdom 
(1  Cor.  ii.  12  ;  Col.  i.  9).  There  is  a  service  of  God 
trusting  in  the  flesh  and  glorying  in  the  flesh,  and  a 
service  of  God  by  the  spirit  (Phil.  iii.  3, 4;  Gal.  vi.  13). 


30 


THE  8P1UIT  OF  CI  1 1{  1ST. 


There  is  a  fleshly  mind  and  a  spiiituul  mind  (Col. 
ii.  18,  i.  9).  There  is  a  will  of  the  ilesh,  and  a  will 
which  is  of  God  working  by  His  Spirit  (John  i.  1-^  ; 
Phil.  ii.  13).  There  is  a  worsliip  which  is  a  satisfy- 
ing of  the  flesh,  because  it  is  in  the  power  of  what 
flesh  can  do  (Col.  ii.  18,  23),  and  a  worship  of  God 
which  is  in  the  Spirit.  It  is  this  worsliip  Jesns 
came  to  make  possible,  and  to  realize  in  us,  by 
giving  a  new  spirit  in  our  inmost  part,  and  then, 
within  that,  God's  Holy  Spirit. 

'  In  Spirit  and  in  Truth.'  Such  a  worship  in  Spirit 
IS  worship  in  Truth.  Just  as  the  words  in  Spirit 
do  not  mean  internal  as  contrasted  with  external 
observances,  but  Spiritual,  inwrought  by  God's 
Spirit,  as  opposed  to  what  man's  natural  power  can 
effect,  so  the  words  m  Truth  do  not  mean  hearty, 
sincere,  upright.  In  all  the  worship  of  the  Old 
Testament  saints,  they  knew  that  God  sought  Truth 
in  the  inward  parts ;  they  sought  Him  with  their 
whole  hearts,  and  mc  I  uprightly, — and  yet  they 
attained  not  to  that  worship  in  Spirit  and  Trutli, 
which  Jesus  brought  us  when  He  rent  the  vail  of 
the  flesh.  Truth  here  means  the  substance,  the 
reality,  the  actual  possession  of  all  that  the  worship 
of  God  implies,  both  in  what  it  demands  and  what 
it  promises.  John  speaks  of  Jesus  as  *  the  Only 
Begotten  of  the  Father,  full  of  grace  and  truth.' 
And  he  adds,  '  For  the  Law  was  given  by  Moses  ; 
grace  and  truth  came  by  Jesus  Christ.'  If  we  take 
truth  as  opposed  to  falsehood,  the  law  of  Moses  was 
just  as  true  as  the  Gospel  of  Jesus ;  they  both  came 


1*1 


WOUSIIIP  IN  THE  SFIUIT. 


37 


from  God.  But  if  wo  understand  what  it  means, 
that  the  law  gave  only  a  shadow  of  *  good  things  to 
come/  and  that  Christ  brought  us  the  things  them- 
selves, their  very  substance,  we  see  how  He  was 
full  of  truth,  because  He  was  Himself  the  Truth, 
the  reality,  the  very  Life  and  Love  and  Power  of 
God  imparting  itself  to  us.  We  then  also  see  how 
it  is  only  a  worship  in  Spirit  that  can  be  a  worship 
tn  Truth,  in  the  actual  enjoyment  of  that  Divine 
Power,  which  is  Christ's  own  life  and  fellowship 
with  the  Father,  revealed  and  maintained  within  us 
by  the  Holy  Spirit. 

'  The  true  worshippers  worship  the  Father  in 
Spirit  and  in  Truth/  All  worshippers  are  not  true 
worshippers.  There  may  be  a  great  deal  of  earnest, 
honest  worship  without  its  being  worship  in  Spirit 
and  in  Truth.  The  mind  may  be  intensely  occu- 
pied, the  feelings  may  be  deeply  moved,  the  will 
may  be  mightily  roused,  while  yet  there  is  but 
little  of  the  Spiritual  Worship  which  stands  in  the 
Truth  of  God.  There  may  be  great  attachment  to 
lUble  truth,  and  yet  through  the  predominating 
activity  of  that  which  cometh  not  from  Gods 
working,  but  from  man's  effort,  it  may  not  be  the 
Christ-given,  Spirit-breathed  worship  which  God 
seeks.  There  must  be  accordance,  harmony,  unity 
between  God,  who  is  a  Spirit,  and  the  worshippeis 
drawing  near  in  the  Spirit.  Such  doth  the  Father 
seek  to  worship  Him.  The  Infinite,  Perfect,  Holy 
Spirit,  which  God  the  Father  is,  must  have  some 
reflection   in    the    spirit    which    is    in    the   child. 


38 


THE  SPlliir  OF  ClllilST. 


And  this  can  only  be  as  the  Spirit  of  God  dwe'Is 
in  us. 

If  we  would  strive  to  become  such  worshippers 
in  Spirit  and  in  Truth, — true  worshippers, — the 
first  thing  we  need  is  a  sense  of  the  danger  in 
which  we  are  from  the  Flesh  and  its  worship.  As 
believeri?  we  have  in  us  a  double  nature — flesh  and 
spirit.  The  one  is  the  natural  part  which  is  ever 
ready  to  intrude  itself,  and  to  undertake  the  doing 
of  what  is  needed  in  the  Worship  of  God.  The 
other  is  the  Spiritual  part,  which  may  still  be  very 
weak,  and  which  possibly  we  do  not  yet  know  how 
to  give  its  full  sway.  Our  mind  may  delight  in  the 
study  of  God's  Word,  our  feelings  may  be  moved 
by  the  wonderful  thoughts  there  re\ealed,  our  will 
may — we  see  this  in  Rom.  vii.  22 — delight  in 
the  law  of  God  after  the  inward  man,  and  we  may 
yet  be  impotent  to  do  that  law,  to  render  the 
obedience  and  worship  we  see  and  approve. 

We  need  the  Holy  Spirit's  indwelling  for  life 
and  worship  alike.  And  to  receive  this  we  need 
first  of  all  to  have  the  flesh  silenced.  *  Be  silent, 
all  flesh,  before  the  Lord.'  *  Let  no  flesh  glory  in 
His  presence.'  To  Peter  had  alreadj^  been  revealed 
by  the  Father  that  Jesus  was  the  Christ,  and  yet 
in  his  thoughts  of  the  cross  he  savoured  not,  his 
mind  was  not  according  to,  the  things  of  God,  but 
the  things  of  men.  Our  own  thoughts  of  Divine 
things,  our  own  efforts  to  waken  or  work  the  right 
feelings  must  be  given  up,  our  own  power  to  wor- 
ship must  be  brought  down  and  laid  low,  and  every 


WORSHIP  IN  THE  SPIRIT. 


39 


Rpproach  to  God  must  take  })lace  under  a  very  dis- 
tinct and  very  quiet  surrender  to  the  Holy  Spirit. 
And  as  we  learn  how  impossible  it  is  at  our  will 
any  moment  to  ensure  the  Spirit's  working,  we 
shall  learn  that  if  we  would  worship  in  the  Spirit 
we  must  walk  in  the  Spirit.  *Ye  are  not  in  the 
flesh  but  in  the  Spirit,  if  so  he  the  Spirit  of  God 
dwelleth  in  you.'  As  the  Spirit  dwells  and  rules 
in  me,  I  am  in  the  Spirit,  and  can  worship  in  the 
Spirit. 

'Tlie  hour  cometh,  and  now  is,  when  the  true 
worshippers  shall  worship  the  Father  in  Spirit 
and  in  Truth.  For  such  doth  the  Father  seek  to 
be  His  worshippers.'  Yes,  the  Father  seeks  such 
worshippers,  and  what  He  seeks  He  finds,  because 
He  Himself  worksh  it.  That  we  might  be  such 
worshippers,  He  sent  His  own  Son  to  seek  and 
to  save  the  lost;  to  save  us  with  this  salvation, 
that  we  should  become  His  true  worshippers,  who 
enter  in  through  the  rent  veil  of  the  flesh,  and 
worship  Him  in  the  Spirit.  And  then  He  sent  the 
Spirit  of  His  Son,  the  Spirit  of  Christ,  to  be  in  us 
the  Truth  and  Eeality  of  what  Christ  had  been, 
His  actual  presence,  to  communicate  within  us  the 
very  life  that  Christ  had  lived.  Blessed  be  God!  the 
hour  has  come,  and  is  now,  we  are  living  in  it  this 
very  moment,  that  the  true  worshippers  shall  wor- 
ship the  Father  in  Spirit  and  in  Truth.  Let  us 
believe  it;  the  Spirit  has  been  given,  and  dwells 
within  us,  for  this  one  reason,  because  the  Father 
Beeks  such  worshippers.     Let  us  rejoice  in  the  con- 


40 


THE  SPIKIT  OF  CHRIST. 


fidence  that  we  can  attain  to  it,  we  can  be  tme  wor- 
shippers, because  the  Holy  Spirit  has  been  given. 

Let  us  realize  in  holy  fear  and  awe  that  He 
dwells  within  us.  Let  us  humbly,  in  the  silence  of 
the  flesh,  yield  ourselves  to  His  leading  and  teach- 
ing. Let  us  wait  in  faith  before  God  for  His 
workings.  And  let  us  practise  this  worship.  Let 
every  new  insight  into  what  the  work  of  the  Spirit 
means,  every  exercise  of  taiih.  in  His  indwelling  or 
experience  of  His  working,  terminate  in  this  as  its 
highest  glory :  the  adoring  worship  of  the  Father, 
the  giving  Him  the  Praise,  the  Thanks,  the  Honour, 
and  Love  which  are  His  alone. 


0  God  I  Thou  art  a  Spirit,  and  they  that  worship 
Thee  must  worship  Thee  in  Spirit  and  in  Truth. 
Blessed  be  Thy  name  !  Thou  didst  send  forth  Thine 
Own  Son  to  redeem  and  prepare  us  for  the  worship 
in  the  Spirit ;  and  Thou  didst  send  forth  Thy  Spirit 
to  dwell  in  us  and  fit  us  for  it.  And  now  we  have 
access  to  the  Father,  as  through  the  Son,  so  in  the 
Spirit. 

Most  Holy  God !  we  confess  with  shame  how 
much  our  worship  has  been  in  the  power  and  the 
will  of  the  flesh.  By  this  we  have  dishonoured 
Thee,  and  grieved  Thy  Spirit,  and  brought  infinite 
loss  to  our  own  souls.  O  God !  forgive  and  save 
us  from  this  sin.  Teach  us,  we  pray  Thee,  never, 
never  to  attempt  to  worship  Thee  but  in  Spirit  m\<i 
in  Truth. 

Our  Father  I  Thy  Holy  Spirit  dwells  in  us.    W4 


WOUSIUP  IN  THE  SPIRIT. 


41 


beseech  Thee,  according  to  the  riches  of  Thy  glory, 
to  strengthen  us  with  might  by  Him,  that  our  inner 
man  may  indeed  be  a  spiritual  temple,  where 
spiritual  sacrifices  are  unceasingly  offered.  And 
teach  us  the  blessed  art,  as  often  as  we  enter  Thy 
presence,  of  yielding  self  and  the  flesh  to  the  death, 
and  waiting  for  and  trusting  the  Spirit  who  is  in 
us,  to  work  in  us  a  worship,  a  faith  and  love, 
acceptable  to  Thee  through  Christ  Jesus.  And,  oh  ! 
that  througliout  the  universal  Church,  a  worship  in 
Spirit  and  in  Truth  may  be  sought  after,  and 
attained,  and  rendered  to  Thee  day  by  day.  We 
ask  it  in  the  name  of  Jesus.     Amen. 


how 
the 

ured 

inito 

save 

ever, 

ard 

I 

W€ 


7  /t  /«  in  worship  that  the  Holy  Spirit  most  completely  attains  the  object 
for  which  He  was  given ;  it  is  in  worship  He  can  moft  fully  prove  what  He  is. 
If  I  would  that  the  consciousness  and  the  Power  of  the  Spirit's  Presence 
became  strong  within  me,  let  me  worsfilp.  The  Spirit  fits  for  worship : 
worship  fits  for  the  Spirit. 

2.  It  Is  not  only  prayer  thcl  ■<?  worship.  Worship  is  the  prostrate  adoration 
of  the  Holy  Presence.  Often  without  words :  '  They  bowed  their  heads  and 
worshipped, '  Ex.  lu.  21,  xii.  27 ;  Neh.  vlll.  6.  '  The  elders  fell  down  and 
worshipped,'  Reu.  u.  14.    Or  only  with  an  Amen,  Hallelujah,  Reu,  xlx,  4. 

3.  How  much  worship  there  Is,  euen  among  belleuers,  that  Is  not  In  the 
Spirit  I  In  private,  family,  and  public  worship,  how  much  hasty  entering  Into 
God's  presence  In  the  power  of  the  fiesh,  with  little  or  no  waiting  for  the 
S  Irit  to  lift  us  heauenward  t  It  Is  only  the  Presence  and  Power  of  the  Holy 
Sfji  it  that  fits  for  acceptable  worship. 

4.  The  great  hindrance  to  the  Sphit  Is  the  flesh.  The  secret  of  spiritual 
worship  is  the  death  of  the  flesh ;  a  gluing  it  up  to  the  accursed  death  of  the 
ciosn,  and  in  great  fear  of  its  actings  humbly  and  trustfully  to  wait  for  the 
Spirit's  fife  and  power  to  ta..e  the  place  of  the  life  and  strength  of  self. 

5.  As  our  life  is,  so  will  our  worship  be.  The  Spirit  must  lead  and  rule  In 
daily  life  if  He  is  to  inspire  our  worship.  A  life  in  obedience  to  God's  will 
and  in  His  Prc'r^e  fits  for  worship.  May  God  give  us  to  feel  deeply  the 
extent,  the  sinfulness,  the  Impotence  of  worship  not  in  Spirit  and  In 
Truth. 

6.  The  Spirit  Is  given  for  worship  and  In  worship  ;  let  our  study  of  the 
work  in  this  little  boob  ever  be  in  humble,  reverent  waiting  upon  God,  'Mft 
toul,  be  ttiQu  sitent  unto  God.' 


rr 


43 


TllK  SPIKIT  OF  ClIKIST. 


Fourth  Day. 


THE  SPIEIT  OF  CHRIST. 

JTJje  Spirit  anti  tlje  SaorH. 

'It  Is  the  Spirit  that  quickeneth  ;  the  flesh profiteth  nothing: 
the  words  that  I  have  spoken  unto  you  are  Spirit  and  are  life. 
Lord,  to  whom  shall  we  go  ?  Thou  hast  the  words  of  eternal 
///e.'— John  vi.  63,  68. 

*  God  hath  made  us  sufficient  as  ministers  of  a  new  covenant ; 
not  of-  the  letter,  but  of  the  Spirit :  for  the  letter  killeth,  but 
ike  Spirit  giueth  life.^ — 2  Cok.  iii.  6. 

OUR  Blessed  Lord  had  been  speaking  of  Himself 
as  the  Bread  of  Life,  and  of  His  flesh  and 
blood  as  the  meat  and  drink  of  eternal  Life.  To 
many  of  His  disciples  it  was  a  hard  saying,  which 
they  could  not  understand.  Jesus  tells  them  tliat 
it  is  only  when  the  Holy  Spirit  is  come,  and  they 
have  Him,  that  His  words  will  become  clear  to 
them.  He  says,  *  It  is  the  Spirit  that  quickeneth  ; 
the  flesh  profiteth  nothing.  The  words  that  I  have 
spoken  unto  you,  they  are  Spirit,  and  they  are  Life.' 
*It  is  the  Spirit  that  quickeneth/  in  these 
words  and  the  corresponding  ones  of  Paul,  *  the 
Spirit  giveth  life,'  we  have  the  nearest   approach 


THE  Sl'lUIT  AND  TIIK  WOHD, 


43 


to  what  Tiiay  be  called  a  definition  of  the  Spirit. 
(Comp.  1  Cor.  XV.  45,  'a  life-giving  Spirit.')  The 
Spirit  always  acts,  in  the  first  place,  whether  in 
nature  or  grace,  as  a  Life-giving  principle.  It  is  of 
the  deepest  importance  to  keep  firm  hold  on  this. 
His  work  in  the  believer,  of  Sealing,  Sanctifying, 
Enlightening,  and  Strengthening,  is  all  rooted  in 
this :  it  is  as  He  is  known  and  honoured,  and  place 
given  to  Him,  as  He  is  waited  on,  as  the  Inner  Life 
of  the  soul,  that  His  other  gracious  workings  can  be 
experienced.  These  are  but  the  outgrowth  of  the 
Life ;  it  is  in  the  power  of  the  Life  within  that 
they  can  be  enjoyed.  '  It  is  the  Spirit  that  quick- 
eneth.'  In  contrast  to  the  Spirit  our  Lord  places 
the  flesh.  He  says,  'the  flesh  profiteth  nothing.' 
He  is  not  speaking  of  the  flesh  as  the  fountain  of 
sin,  but  in  its  religious  aspect,  as  it  is  the  power  in 
which  the  natural  man,  or  even  the  believer  who 
does  not  fully  yield  to  the  Spirit,  seeks  to  serve 
God,  or  to  know  and  possess  Divine  things.  The 
futile  character  of  all  its  etfbrts  our  Lord  indicates 
in  the  words,  *  profiteth  nothing ; '  they  are  not 
suHicient,  they  avail  not  to  reach  the  Spiritual 
reality,  the  Divine  things  themselves.  Paul  means 
the  same  wlien  he  contrast?  with  the  Spirit,  the 
letter  that  killeth.  The  whole  Dispensation  of  the 
Law  was  but  a  dispf^nsation  of  the  letter  and  the 
flesh.  Though  it  had  a  ceitain  glory,  and  Israel's 
privileges  were  very  great,  yet,  as  Paul  says,  '  Even 
that  which  was  made  glorious  had  no  glory  In  this 
respect,    by    reason    of    the   glory  that  excelleth.' 


u 


THE  SrilUT  OF  CIIKIST. 


Even  Christ  Himself,  as  long  as  He  was  in  the  flesh, 
and  until,  in  the  rending  of  tbe  veil  of  His  flesh, 
the  dispensation  of  the  Spirit  took  the  place- of  that 
of  the  flesh,  could  not  by  His  words  effect  in  Hift 
disciples  what  He  desired.  '  It  is  the  Spirit  that 
quickeneth ;  the  flesh  profiteth  nothing.' 

Our  Lord  applies  this  saying  now  specially  to 
the  words  He  had  just  spoken,  and  the  Spiritual 
truth  they  contained.  *  The  words  that  I  have 
spoken  unto  you  are  Spirit  and  are  Life.*  He 
wishes  to  teach  the  disciples  two  things.  The  one 
is,  that  the  words  are  indeed  a  living  seed  with  a 
power  of  germinating  and  springing  up,  asserting 
their  own  vitality,  revealing  their  meaning,  and 
proving  their  Divine  Power  in  those  who  receive 
them  and  keep  them  abiding  in  the  heart.  He 
wanted  them  not  to  be  discouraged  if  they  could  not 
at  once  comprehend  them.  His  words  are  Spirit 
and  Life ;  they  are  not  meant  for  the  understanding, 
but  for  the  Life.  Coming  in  the  Power  of  the 
Unseen  Spirit,  higher  and  deeper  than  all  thought, 
they  enter  into  the  very  roots  of  the  Life,  they 
have  themselves  a  Divine  Life, working  out  effectually 
with  a  Divine  energy  the  Tnith  they  express  into 
the  experience  of  those  who  receive  them.  As  a 
consequence  of  this  their  spiritual  character — this 
is  the  other  lesson  He  wished  His  disciples  to 
learn — these  words  of  His  need  a  spiritual  nature 
to  receive  them.  Seed  needs  a  congenial  soil :  there 
must  be  life  in  the  soil  as  well  as  in  the  seed.  Not 
into  the  mind  only,  nor  into  the  feelings,  nor  even 


THE  SPIRIT  AND  THE  WOT^D. 


45 


into  the  will  alone  must  the  word  be  taken,  but 
tliiough  them  into  the  life.  The  centre  of  that 
life  is  man's  spiritual  nature,  with  conscience  as  its 
voice  ;  there  the  authority  of  the  word  must  be 
acknowledged.  But  even  this  is  not  enough  :  con- 
science dwells  in  man  as  a  captive  amid  powers  it 
cannot  control.  It  is  the  Spirit  that  comes  from 
God,  the  Spirit  that  Carist  came  to  bring,  becoming 
our  life,  receiving  the  word  and  assimilating  it 
into  our  life,  that  will  make  them  to  become  the 
Truth  and  Power  in  us. 

In  our  study  of  the  work  of  the  Blessed  Spirit, 
we  cannot  be  too  careful  to  get  clear  and  lirm  hold 
of  this  blessed  truth.  It  will  save  us  from  right- 
hand  and  left-hand  errors.  It  will  keep  us  from 
expecting  to  enjoy  the  teaching  of  the  Spirit  with- 
out the  Word,  or  to  master  the  teaching  of  the 
Word  without  the  Spirit. 

On  the  one  side,  we  have  the  right-hand  error, 
seeking  the  teaching  of  the  Spirit  without  the  Wora. 
In  tlie  Holy  Trinity,  the  Word  and  the  Spirit  are 
ever  in  each  other,  one  with  the  Father.  It  is  no 
otherwise  with  tlie  God-inspired  Words  of  Scripture. 
Tlie  Holy  Spirit  has  for  all  ages  embodied  the 
thoughts  of  God  in  the  written  word,  and  lives  now 
for  this  very  puipose  in  our  hearts,  there  to  reveal 
the  power  and  the  meaning  of  that  Word.  If  you 
would  be  full  of  the  Spiiit,  be  full  of  the  Word. 
If  you  would  have  the  Divine  Life  of  the  Spirit 
within  you  grow  strong,  and  acquire  power  in  every 
part  of  your  nature;  let  the  Word  of  Christ  dwell 


46 


THE  SPIRIT  OF  GJIl(I>>T. 


richly  in  you.  If  you  would  liavc  the  Spirit  f\ilfil 
His  office  of  Remembrancer,  calling  to  mind  at  the 
right  moment,  and  applying  with  Divine  accuracy 
what  Jesus  has  spoken  to  your  need,  have  the 
Words  of  Christ  abiding  in  you.  If  you  would 
have  the  Spirit  reveal  to  you  the  Will  of  God  in 
each  circumstance  of  life,  choosing  from  apparently 
conHicting  commands  or  principles  with  unerring 
precision  what  you  must  do,  and  suggesting  it  as 
you  need,  oh  !  have  the  Word  living  in  you,  ready 
for  His  use.  If  you  would  have  the  Eternal  Word 
as  your  Light,  let  the  Written  Word  be  transcribed 
on  your  heurt  by  the  Holy  Spirit.  '  The  Words 
that  I  have  spoken  unto  you,  they  are  Spirit  and  are 
Life.'  Take  them  and  treasure  them :  it  is  throuQ;h 
them  that  the  Spirit  manifests  His  quickening 
power.^ 

On  the  other  side,  we  have  the  left-hand  and 
more  common  error.  Think  not  for  one  moment 
that  the  Word  can  unfold  its  Life  in  tliee,  except  as 
the  Spirit  witldn  thee  accepts  and  appropriates  it  in 
the  inner  life.  How  much  of  Scripture  reading,  and 
Scripture  study,  and  Scripture  preaching  is  there  ia 
which  the  first  and  main  object  is  to  reach  the 
meaning  of  the  Word  ?  Men  think  that  if  they 
know  correctly  and  exactly  what  it  means,  there 

*  Compare  carefully  Eph.  v.  18,  19  an*  Col.  iii.  16,  and  see 
how  the  joylul  fellowship  of  the  Christ  an  Life,  described  in 
identically  the  same  words,  is  said  in  the  one  place  to  come  from 
being  full  of  the  S|»irit,  in  the  other  from  being  lull  of  the  Word. 
Let  mo  seek  just  as  much  of  the  Word  as  •f  like  Spirit,  and  just  ai 
much  of  the  Spirit  as  of  the  Word^ 


THE  SPIKIT  AND  THE  WOKD. 


47 


will  come  as  a  natural  consequence  the  blessing  the 
Word  is  meant  to  bring.  This  is  by  no  means  the 
ease.  The  Word  is  a  seed.  In  every  seed  there  is 
a  fleshy  part,  in  which  the  life  is  hidden.  One 
may  have  the  most  precious  and  perfect  seed  in  its 
bodily  substance,  and  yet  unless  it  be  exposed  in 
suitable  soil  to  the  influence  of  sun  Jind  moisture, 
the  life  may  never  grow  up.  And  so  we  may  hold 
the  words  and  the  doctrines  of  Scripture  most 
intelligently  and  earnestly,  and  yet  !:now  little  of 
their  life  or  power.  We  need  to  remind  ourselves 
and  the  Church  unceasingly,  that  the  Scriptures 
whirh  were  spoken  by  holy  men  of  old  as  they 
were  moved  by  the  Holy  Spirit,  can  only  be 
understood  by  holy  men  as  they  are  taught  by  the 
same  Spirit.  *  The  words  I  have  spoken  are 
Spirit  and  Life  ; '  for  the  apprehending  and  partaking 
of  them  *  the  flesh  profiteth  nothing :  it  is  the 
Spirit  that  quickeneth,'  the  Spirit  of  Life  within  us. 
This  is  one  of  the  awfully  solemn  lessons  which 
the  history  of  the  Jews  in  the  time  of  Christ  teaches 
us.  They  were  exceeding  zealous,  as  they  thought, 
for  Gud's  word  and  honour,  and  yet  it  turned  out 
that  all  their  zeal  was  for  i^^heir  human  interpreta- 
tion of  God's  word.  Jesus  said  to  them :  *  Ye 
search  the  Scriptures,  because  ye  think  that  in  them 
ye  have  eternal  life ;  and  these  are  they  which 
testify  of  me :  and  ye  will  not  come  to  me  that  ye 
may  have  life.'  They  did  indeed  trust  to  the 
Scripture;  to  lead  them  to  eternal  life ;  and  yet 
they  never  saw  that  they  testified  of  Christ,  and 


I  .*■ 


48 


THE  Sl'IlUT  OF  ClllilST. 


SO  they  would  not  come  to  Him.  Tliey  studied  and 
accepted  Scripture  in  the  light  and  in  the  power  of 
their  human  understanding,  and  not  in  the  light  and 
power  of  God's  Spirit  as  their  life.  The  feebleness 
of  the  life  of  so  many  believers  who  read  and  i<novv 
Scripture  much  has  no  other  cause  ;  they  know  not 
that  it  is  the  Spirit  tliat  quickeneth  ;  that  the  Hesh, 
that  the  human  understanding,  however  intelligent, 
however  earnest,  piofiteth  nothing.  They  think 
chat  in  the  Scriptures  they  have  eternal  life,  but 
the  living  Christ,  in  the  power  of  the  Spirit,  as 
their  life,  they  know  but  little. 

AVhat  is  needed  is  very  simple :  the  determined 
refusal  to  attemi)t  to  deal  with  the  written  word 
without  the  quickening  Spirit.  Let  us  never  take 
Scripture  into  our  hand,  or  mind,  or  mouth,  without 
realizing  the  need  and  the  promise  of  the  Spirit. 
First,  in  a  quiet  act  of  worship,  look  to  God  to  give 
and  renew  the  woikings  of  His  Spirit  within  you ; 
then,  in  a  quiet  act  of  faith,  yield  yourself  to  the 
power  that  dwells  in  you,  and  wait  on  Him,  that 
not  the  mind  alone,  but  the  life  in  you,  may  be 
opened  to  receive  the  Word.  Let  the  Holy  Spirit  be 
your  life.  To  the  Spirit  and  the  Life  coming  out 
from  within  to  meet  the  Word  from  without  as  its 
food,  the  words  of  Christ  are  indeed  Spirit  and  Life. 

As  we  further  follow  the  teaching  of  our  Blessed 
Lord  as  to  the  Spirit,  it  will  become  clear  to  us 
that,  as  the  Lord's  Words  are  Spirit  and  Life,  so  the 
Spirit  must  be  in  ns  as  the  Spiiit  of  our  Life. 
Our  inmost  personal  life  must  be  the  Spirit  of  God 


THE  SriKlT  AND  TIIK  WOUD. 


49 


Deeper  down  t  lian  iiiiiul,  or  f(it*lin«,^  or  will,  the  very 
root  of  all  these,  aiul  their  nnimatiii'^  t^rinciple, 
there  must  be  the  Sjjirit  of  (Joil.  As  we  seek  to 
^^o  lower  down  than  tliese,  as  we  see  that  nothing 
can  reach  tlie  Spirit  of  Life  which  there  is  in  the 
words  of  the  Living  (lod,  and  wait  on  the  Holy 
Spirit  within  us,  in  the  unseen  depths  of  the  hidden 
life,  to  receive  and  reveal  the  words  in  His  quicken- 
ing j)owcr,  and  work  them  into  the  very  life  of  our 
?ife,  we  shall  know  in  truth  what  it  means :  '  It  is 
(he  Spirit  that  quickeneth.'  We  shall  see  how 
livinely  right  and  becoming  it  is  that  the  words 
•  vhich  are  Spirit  and  Life  sliould  be  met  in  us  by 
the  Spirit  and  the  Life  dwelling  within,  how  then 
alone  they  will  unfold  tlieir  meaning  and  impart 
I  heir  substance,  and  give  their  divine  strength  and 
tulness  to  Uie  Spirit  and  the  Life  already  within  lis. 


0  my  God  !  again  I  thank  Tiiee  for  the  wonderful 
^ift  of  the  indwelling  Spirit.  And  I  humbly  beseech 
Thee  anew  that  I  may  indeed  know  that  He  is  in  me, 
and  how  glorious  the  divine  work  He  is  carrying  on. 

Teach  me  specially,  I  pray  Thee,  to  believe  that 
lie  is  the  life  and  the  strength  of  the  growth  of  the 
Divine  life  witiiin  me,  the  pledge  and  assurance  that 
1  can  grow  up  into  all  my  God  would  have  me. 
As  I  see  this,  1  shall  understand  how  He,  as  the 
Spirit  of  th«  Life  within  me,  will  make  my  spirit 
hunger  for  the  Word  as  the  food  of  the  life,  will 
receive  and  assimilate  it,  will  indeed  make  it  Life 
and  Power. 


60 


TlIK  SNHIT  OF  CIIKIST. 


Forgive  me,  my  God,  that  I  have  so  much  sought 
to  apprehend  Thy  words,  whic]»  are  Spirit  and  Life, 
in  the  power  of  human  thought  and  tlie  fleshly 
mind.  1  have  been  so  slow  to  learn  that  the  Hesh 
profiteth  nothing.     I  do  desire  to  learn  it  now. 

0  my  Father!  give  me  the  Spirit  of  wisdom, 
grant  me  the  mighty  workings  of  the  Spirit,  that  1 
may  know  how  deeply  spiritual  each  word  of  Thine 
is,  and  how  spiritual  things  can  only  be  spiritually 
discerned.  Teach  me  in  all  my  intercourse  with 
Thy  word  to  deny  the  flesh  and  the  fleshly  mind, 
to  wait  in  deep  humility  and  faith  for  the  inward 
working  of  the  Spirit  to  quicken  the  word.  May 
thus  all  my  meditation  of  Thy  Word,  all  my  keep- 
ing of  it  in  faith  and  obedience,  be  in  Spirit  and  in 
Truth,  in  Life  and  Power.     Amen. 


1.  To  understand  a  book  the  reader  must  know  the  same  language  as  the 
author.  He  must  in  many  cases  have  somewhat  of  the  same  spirit  In  u/hich 
the  author  wrote.  To  understand  the  Scripture,  we  need  the  same  Holy  Spirit 
dwelling  in  us  which  enabled  holy  men  of  old  to  write  them. 

2.  The  Eternal  Word  and  the  Eternal  Spirit  are  inseparable.  Even  so  the 
Creative  Word  and  the  Creative  Spirit  (Qen.  i.  2,  3 ;  Ps.  xxxiii.  6).  Not 
otherwise  the  Word  and  Spirit  in  redemption  (John  I.  1-3,  14,  33).  So,  too, 
In  the  written  word :  '  The  words  I  speak  are  Spirit. '  So  in  the  word  preached 
by  the  Apostles  (1  Thess.  I.  6).  And  so  it  must  be  in  the  word  read  and 
meditated  on  by  us ;  as  really  as  the  Qod-breathed  word  comes  from  without 
must  the  Qod-breathed  spirit  meet  It  from  within. 

3.  The  word  is  the  seed.  The  Seed  has  a  hidden  life  that  needs  a  living  soit 
In  which  to  grow.  The  Word  has  a  Divine  Life ;  see  that  you  receive  the  word 
not  only  In  the  natural  mind  or  will,  but  in  the  new  spirit,  where  God's  Spirit 
dwells. 

4.  I  see  It  more  and  more :  The  power  of  the  word  and  its  truth  depend 
upon  living  fellowship  with  Jesus.  Why  is  there  so  often  failure  instead  of 
victory  in  the  Christian  life  ?  It  Is  because  the  truth  Is  held  out  of  the  power 
of  the  Spirit.  May  God  help  me  to  believe  these  two  things :  the  Word  ii  full 
of  a  Divine  Spirit  and  power,  and  can  work  mightily ;  the  heart  has  tht 
9ame  Divine  Spirit  within,  through  whom  the  Living  Word  la  accepted  in  Living 
Power.    My  life  must  be  in  the  power  of  the  Spirit. 


THE  SrilUT  OF  THE  GLORIFIED  JESUS. 


51 


Fifth  Day. 


THE  SrilUT  OF  CHRIST. 


9rt)e  Spirit  of  tt}e  gloriftrD  Stmfi. 


'  He  that  believeth  on  me,  as  the  Scriptnre  hatb  said,  otit  of 
hid  telly  si  all  flow  riven  (f  living  water.  But  this  spake  He 
of  the  Spirit,  which  they  that  believe  on  Him  were  to  re- 
ceive :  for  the  Spirit  was  not  yet ;  because  Jesoa  was  not  yet 
glorified/— John  vii.  37,  88. 

OUR  Lord  promises  here,  that  those  who  come 
unto  Him  and  drink,  v\ho  believe  in  Him, 
will  not  only  never  thirst,  but  will  themselves 
become  fountains,  whence  streams  of  living  water, 
of  life  and  blessing,  will  How  forth.  In  recording 
the  words,  John  explains  that  the  promise  was  a 
prosjjective  one,  that  would  liave  to  wait  for  its 
fultilment  till  the  ISpirit  should  have  been  poured 
out.  He  also  gave  the  double  reason  for  this 
delay:  The  Holy  Spirit  vms  not  i/et;  because  Jesus 
was  not  yet  glorified.  The  expression  :  the  Spirit 
was  not  yet,  has  appeared  slrange,  and  so  the  word 
given  has  been  inserted.  But  the  expression,  if 
accepted  as  it  stands,  may  guide  us  into  the  true 


52 


THE  sriKiT  OF  cniasT. 


understanding  of  the  real  significance  of  the  Spirit's 
not  coming  until  Jesus  was  glorified. 

We  have  seen  that  God  has  given  a  twofold 
revelation  of  Himself,  fii'st  as  God  in  the  Old 
Testament,  then  as  Father  in  the  New.  We  know 
how  the  Son,  who  had  from  eternity  been  with  the 
Father,  entered  upon  a  new  stage  of  existence 
wlien  He  became  flesh.  When  He  returned  to 
Heaven,  He  was  still  the  same  only-begotten  Son  of 
God,  and  yet  not  altogether  the  same.  For  He  was 
now  also,  as  Son  of  Man,  the  first- begotten  from 
the  dead,  clothed  with  that  glorified  hur  anity 
which  He  had  perfected  and  sanctified  for  Himself. 
And  just  so  the  Spirit  of  God  as  poured  out  on 
Pentecost  was  indeed  something  new.  Through 
the  Old  Testament  He  was  always  called  the  Spirit 
of  God  or  the  Spirit  of  the  Lord ;  the  name  of 
Holy  Spirit  He  did  not  yet  bear  as  His  own 
proper  name.*  It  is  only  in  connection  with  the 
(vork  He  has  to  do  in  preparing  the  way  for  Cluist, 
and  a  body  for  Him,  that  the  proper  name  comes 
into  use  (Luke  i.  15,  35).  When  poured  out  at 
Pentecost,  He  came  as  the  Spirit  of  the  glorified 
Jesus,  the  Spirit  of  the  Incarnate,  crucified,  and 
exalted  Christ,  the  bearer  and  communicator  to  us, 

'The  only  three  passnges  (Ps.  li.  11  ;  Isa.  Ixiil  10,  11)  where 
ve  liave  iu  our  translation  Holy  Spirit,  the  Hebrew  is  [(roi  erly 
(and  Sticr,  for  insttmce,  in  his  Commentary  renders  it  so),  Hhe  Spirit 
a/  His  holhieAS.'  It  is  thus  of  the  Spirit  of  God  that  the  word 
is  U3((l,  and  not  as  the  Prober  Name  of  tlie  thiid  person.  Only  io 
the  New  Testament  does  the  Spirit  bear  the  name  of  '  The  Holy 
Bpirit.' 


THE  SPIRIT  OF  THE  GLORIFIED  JESUS. 


53 


not  of  the  life  of  God  as  such,  but  of  that  life  as  it 
had  been  interwoven  into  human  nature  in  the 
person  of  Christ  Jesus.  It  is  in  this  capacity 
specially  that  He  bears  the  name  of  Holy  Spirit, 
for  it  is  as  the  Indwelling  One  that  God  is  Holy. 
And  of  this  Spirit,  as  He  dwelt  in  Jesus  in  the 
flesh,  and  can  dwell  in  us  in  the  flesh  too,  it  is 
distinctly  and  literally  true  ;  the  Holy  Spirit  was 
not  yet.  The  Spirit  of  the  glorified  Jesus,  the  Son 
of  man  become  the  Son  of  God — He  could  not  be 
until  Jesus  was  glorified. 

This  thought  opens  up  to  us  further  the  reason 
why  it  is  not  the  Spirit  of  God  as  such,  but  the 
Spirit  of  Jesus,  that  could  be  sent  to  dwell  in  us. 
Sin  had  not  only  disturl)ed  our  relation  to  God's 
law,  but  to  God  Himself ;  with  the  Divine  favour  we 
had  lost  the  Divine  life.  Christ  came  not  only  to 
deliver  man  from  the  law  and  its  curse,  but  to 
bring  human  nature  itself  again  into  the  fellowship 
of  the  Divine  life,  to  make  us  partakers  of  the 
Divine  nature.  He  could  do  this,  not  by  an 
exercise  of  Divine  Power  on  man,  but  only  in  the 
path  of  a  free,  moral,  and  most  real  human  develop- 
ment. In  His  own  person,  having  become  flesh, 
He  had  to  sanctify  tlie  flesh,  and  make  it  a  meet 
and  willing  receptacle  for  the  indwelling  of  the 
Spirit  of  God.  Having  done  this,  He  had,  in 
accordance  with  the  law  that  the  lower  form  of  life 
can  rise  to  a  higher,  only  through  decay  and 
death,  in  death  both  to  bear  the  curse  of  sin  and 
to  give  Himself    as   the  seedcorn   to  bring  forth 


54 


XHE  SPIRIT  OF  CHRIST. 


fruit  in  us.  From  His  nature,  as  it  was  glorifiod 
in  the  resurrection  and  ascension,  His  Spirit  came 
forth  as  the  Spirit  of  His  human  life,  glorified  into 
the  union  with  the  Divine,  to  make  us  partakers  of 
all  that  He  had  personally  wrought  out  and  acquired, 
of  Himself  and  His  glorified  life.  In  virtue  of  His 
atonement,  man  now  had  a  riglit  and  tide  to  the 
fulness  of  the  Divine  Spirit,  and  to  His  indwelling, 
as  never  before.  And  in  virtue  of  His  having  per- 
fected in  Himself  a  new  holy  human  nature  on  our 
behalf,  He  could  now  communicate  what  pre- 
viously had  no  existence, — a  life  at  once  human  and 
Divine.  From  henceforth  the  Spirit,  just  as  He 
was  the  personal  Divine  life,  could  also  become  the 
personal  life  of  men.  Even  as  the  Spirit  is  the 
personal  life  principle  in  God  Himself,  so  He  can 
be  it  in  the  child  of  God :  the  Spirit  of  God's  Son 
can  now  be  the  Spirit  that  cries  in  our  heart,  Abba, 
Father.  Of  this  Spirit  it  is  most  fully  true,  *  The 
Spirit  was  not  yet,  because  Jesus  was  not  yet 
glorified.' ' 

But  now,  Blessed  be  God !  Jesus  has  been 
glorified ;  there  is  now  the  Spirit  of  the  glorified 
Jesus;  the  promise  can  now  be  ful tilled:  He  that 
believeth  on  me,  out  of  him  shall  flow  rivers  of 
living  waters.  The  great  transaction  which  took 
plaje  when  Jesus  was  glorified  is  now  an  eternal 
reality.  When  Christ  had  entered  with  our  human 
nature,  in  our  flesh,  into  the  Holiest  of  all,  there 
took  pliice  that  of  which   Peter  speaks,  *  Being  by 

»  Sec  Notes  B  and  Q. 


THE  SPIRIT  OF  THE  GLOiaFIED  JESUS.  55 


ihe  right  hand  of  God  exalted,  He  received  of  the 
Father  the  promise  of  the  Holy  Ghost.'  In  our 
place,  and  on  our  behalf,  as  man  and  the  Head 
of  man,  He  was  admitted  into  the  full  glory 
of  the  Divine,  and  His  human  nature  consti- 
tuted the  receptacle  and  the  dispenser  of  the 
Divine  Spirit.  And  the  Holy  Spirit  could  come 
down  as  the  Spirit  of  the  God  -  man  —  most 
really  the  Spirit  of  God,  and  yet  as  truly  the 
spirit  of  man.  He  could  come  down  as  the  Spirit 
of  the  glorified  Jesus  to  be  in  each  one  wlio 
believes  in  Jesus,  the  Spirit  of  His  personal  life 
and  His  personal  presence,  and  at  the  same  time 
the  spirit  of  the  personal  life  of  the  believer.  Just 
as  in  Jesus  the  perfect  union  of  God  and  man  had 
been  effected  and  finally  completed  when  He  sat 
down  upon  the  throne,  and  He  so  entered  on  a 
new  stage  of  existence,  a  glory  hitherto  unknown, 
so  too,  now,  a  new  era  has  commenced  in  the  life  and 
the  work  of  the.  Spirit.  He  can  now  come  down 
to  witness  of  the  perfect  union  of  the  Divine  and 
the  human,  and  in  becoming  our  life,  to  make  us 
partakers  of  it.  Thr.re  is  now  the  Spirit  of  the 
glorified  Jesus:  He  hath  poured  Him  forth;  we 
have  received  Him  to  stream  into  us,  to  stream 
through  us,  and  to  stream  forth  from  us  in  rivers 
of  blessing. 

The  glorifying  of  Jesus  and  the  streaming  forth 
of  His  Spirit  are  intimately  connected ;  in  vital 
organic  union  the  two  are  inseparably  linked.  If 
we  would  have,  not  only  the  Spirit  of  God,  but  this 


56 


THE  SPIRIT  OF  CIIKIST. 


Spirit  of  Cliiist,  wliidi  '  was  not  yet,'  but  now  i* 
the  Spirit  of  the  glorified  Jesus,  it  is  specially 
with  the  glorifieU  Jesus  we  must  believiiigly  deal. 
We  must  not  simply  rest  content  with  the  faith 
that  trusts  in  the  cross  and  its  pardon ;  we  must 
seek  to  know  the  New  Life,  the  Life  of  Glory  and 
Tower  Divine  in  human  nature,  of  which  the 
S]»irit  of  the  glorified  Jesus  is  meant  to  be  the 
Witness  and  the  Bearer.  This  is  the  mystery 
which  was  hid  from  ages  and  generations,  but  is 
now  made  known  by  the  Holy  Spirit,  Christ  in  us ; 
luiw  He  really  can  live  His  Divine  life  in  us  who  are 
in  the  flesh.  We  have  the  most  intense  personal 
interest  in  knovviu'j;  and  understanding  what  it 
means  that  Jesus  is  glorified,  that  human  nuture 
shares  the  life  and  glory  of  God,  that  the  Spirit 
was  not  yet,  as  long  as  Jesus  was  not  glorified. 
And  that  not  only  because  we  are  one  day  to  see 
Him  in  His  glory,  and  to  share  in  it.  xVo,  but  even 
now,  day  by  day,  we  are  to  live  in  it.  The  Holy 
Spirit  is  able  to  be  to  us  just  as  much  as  we  are 
willing  to  have  of  Him,  and  of  the  life  of  the 
glorified  Lord. 

'  This  spake  Jesus  of  the  Spirit,  which  they 
that  believed  on  Him  were  to  receive ;  for  the 
Spirit  was  not  yet ;  because  Jesus  was  not  yet 
glorified.'  God  be  praised !  Jesus  has  been 
glorified :  there  is  now  the  Spirit  of  the  glorified 
Jesus ;  we  have  received  Him.  In  the  Old  Testa- 
ment only  the  unity  of  God  was  revealed ;  when 
the  Spirit  was    mentioned,  it  was    always  as  His 


THE  SPIRIT  OF  THE  GLORIFIED  JESUS. 


67 


Spirit,  the  power  by  which  God  was  working :  He 
was  not  known  on  earth  as  a  Person.  In  the  New 
Testament  th  Trinity  is  revealed ;  with  Pentecost 
the  Holy  Spirit  descended  as  a  Person  to  dwell  in 
us.  This  is  the  fruit  of  Jesus'  work,  that  we  now 
have  the  Personal  Presence  of  the  Holy  Spirit  on 
earth.  Just  as  in  Christ  Jesus,  the  second  Person, 
the  Son  came  to  reveal  the  Father,  and  the  Father 
dwelt  and  spoke  in  Him,  even  so  the  Spirit,  the 
third  Person,  comes  to  reveal  the  Son,  and  in  ilim 
tl}e  Son  dwells  and  works  in  us.  This  is  the  glory 
wherewith  the  Father  glorified  the  Son  of  man, 
because  the  Son  had  glorified  Him,  that  in  His 
Name  and  through  Him,  the  Holy  Spirit  descends 
as  a  Person  to  dwell  in  believers,  and  to  make  the 
glorified  Jesus  a  Present  Reality  within  them. 
This  is  it  of  which  Jesus  says,  that  whoso  believeth 
in  Him  shall  never  thirst,  but  shall  have  rivers  of 
waters  flowing  out  of  him.  This  alone  it  is  that 
satisfies  the  soul's  thirst,  and  makes  it  a  fountain  to 
quicken  others ;  the  Personal  Indwelling  of  the  Holy 
Spirit,  revealing  the  Presence  of  the  glorified  Jesus. 
He  that  believeth  on  me,  rivers  of  water  shall  flow 
out  of  him.  This  He  said  of  the  Spirit.  Here  we  have 
once  again  the  blessed  Key  of  all  God's  treasures : 
He  that  believetJi  on  me.  It  is  the  glorified  Jesus 
who  baptizes  with  the  Holy  Ghost :  let  us  believe  in 
Him.  Let  each  one  who  longs  for  the  full  blessing 
here  promised  only  believe.  Let  us  believe  in  Him, 
that  He  is  indeed  glorified,  that  all  He  is  and  does 
and  wishes  to  do  is  in  the  power  of  a  Divine  glory. 


58 


THE  SPIRIT  OF  CnUIST. 


According  to  the  riches  of  His  glory,  God  can  now 
work  in  us.  Let  us  believe  that  he  has  given  His 
Holy  Spirit,  that  we  have  the  personal  presence  of 
the  Spirit  on  earth  and  within  us.  By  this  faith  the 
glory  of  Jesus  in  heaven  and  the  Power  of  the  Spirit 
in  our  hearts  become  inseparably  linked.  Let  us  be- 
lieve that  in  the  fellowship  with  Jesus  the  stream  will 
flow  ever  stronger  and  fuller,  into  us  and  out  of  us. 
Yes  ;  let  us  believe  on  Jesus.  But  let  us  remember : 
thinking  on  these  things,  understanding  them,  being 
\ery  sure  of  them,  rejoicing  in  a  fuller  insight  into 
them,  all  this,  though  needful,  is  not  itself  believing. 
Believing  is  that  power  of  the  renewed  nature 
which,  forsaking  self  and  dying  to  it,  makes  room 
for  the  Divine,  for  God,  for  the  glorified  Christ 
to  come  and  take  possession  and  do  His  work. 
Faith  in  Jesus  bows  in  lowly  stillness  and  poverty 
of  spirit,  to  realize  that  self  has  nothing,  and  that 
Another,  the  unseen  Spirit,  has  now  come  in  to  be 
its  leader,  its  strength,  and  its  life.  Faith  in  Jesus 
bows  in  the  stillness  of  a  quiet  surrender  before 
Him,  fully  assured  that  as  it  waits  on  Him,  He 
will  cause  the  river  to  flow. 


Blessed  Lord  Jesus !  I  do  believe,  help  Tliou 
mine  unbelief.  Do  Thou,  the  Author  and  Perfectei 
of  our  faith,  perfect  the  work  of  faith  in  me  too. 
Teach  me,  I  pray  Thee,  with  a  faith  that  enters  the 
unseen,  to  realize  what  Thy  glory  is,  and  what  my 
share  in  it  is  even  now,  according  to  Thy  word : 
•The  glory  which    Thou  gavest  me,  I  have  given 


THE  SPIRIT  OF  THE  GLOliiFlED  JESUS. 


69 


them.'  Teach  me  that  the  Holy  Ghost  and  His 
power  is  the  glory  which  Thou  givest  us,  aud 
that  TIiou  wouklst  have  us  show  forth  Thy  glory 
in  rejoicing  in  His  holy  presence  on  earth  and  His 
indwelling  in  us.  Teach  me  above  all,  my  blessed 
Lord,  not  only  to  take  and  hold  these  blessed  truths 
in  the  mind,  but  with  my  spirit  that  is  in  my  in- 
most parts,  to  wait  on  Thee  to  be  filled  with  Thy 
Spirit. 

O  my  glorified  Lord !  I  do  even  now  bow  before 
Thy  glory  in  humble  faith.  Let  all  the  life  of  self 
and  the  flesh  be  abased  and  perish,  as  I  worship 
and  wait  before  Thee.  Let  the  Spirit  of  Glory 
become  my  life.  Let  His  Presence  break  down  all 
trust  in  self,  and  make  room  for  Thee.  And  let 
my  whole  life  be  one  of  faith  in  the  Son  of  God,  who 
loved  me,  and  gave  Himself  for  me.     Amen. 


1.  In  Chrlat  there  waa  an  outward  lowly  state  aa  Servant,  which  preceded 
Hta  atate  of  glory  aa  King.  It  waa  Hia  faithfulneaa  In  the  firat  that  led  Hint 
to  the  aecond.  Let  every  believer  who  longa  to  partake  with  Chriat  In  Hia 
glory,  firat  faithfully  follow  Him  In  Hia  denial  ofaelf;  the  Spirit  will  In  due 
time  reveal  the  glory  within  Him. 

2.  Chrlat'a  glory  waa  apeeially  the  fruit  of  Hia  suffering  of  the  death  of  the 
croaa.  It  la  aa  I  enter  into  the  death  of  the  oroaa  in  Ita  double  aapect,  Chrlat'a 
crucifixion  for  me,  my  crucifixion  with  Chriat,  that  the  heart  la  opened  for 
the  Splrlt'a  revelation  of  the  glorified  Christ. 

3.  It  la  not  having  glorioua  thoughts  and  impreaalona  at  timea  of  my  Lord's 
glory  that  can  satisfy  me ;  it  Is  Christ  Himself  glorified  la  me,  In  my  per- 
tonal  life,  In  the  way  of  a  Divine  and  heavenly  power  jniting  Hia  life  In  gloiy 
with  my  life ;  It  la  thia  alone  can  aatisfy  His  heart  and  mine. 

4  Again  I  say :  Qlory  be  to  God  1  this  Spirit,  the  Spirit  of  the  Qlorlfied  One, 
le  within  me.  He  hath  possession  of  my  inmost  life.  By  His  grace  I  will 
withdraw  that  life  from  the  ways  of  self  and  sin,  and  wait,  and  worship  In 
the  aaaured  confidence  that  He  will  take  full  poaseaslon,  will  prepa't  th9 
heart,  will  glorify  my  Lord  In  mc 


60 


THE  SPJltlT  OF  CHRIST, 


Sixth    Day. 


THE  SPIRIT  OF  CHRiC'T. 

STbe  Intitoelling  Spirit. 

*  I  wiU  pray  the  Father,  and  He  shall  give  yon  another  Cont' 
forter,  that  He  may  be  with  you  for  ever ;  even  the  Spirit  of 
truth  ;  whom  the  world  cannot  receive ;  for  it  beholdeth  Him 
not,  neither  knoweth  Him :  ye  know  Him,  for  He  abideth  with 
you,  and  ahaH  be  in  yoa.'— John  xiv.  16,  17. 

'  TTE  SHALL  BE  IN  YOU.'  In  these  simple  words 
J-A  our  Lord  announces  that  wonderful  mystery 
of  the  Spirit's  indwelling  which  was  to  be  the  fruiu 
and  the  crown  of  His  redeeming  work.  It  was  for 
this  man  had  been  created.  It  was  for  this,  God's 
mastery  within  the  heart,  the  Spirit  had  striven  in 
vain  with  men  through  the  past  ages.  It  was  for 
this  Jesus  had  lived  and  was  about  to  die.  Without 
this  the  Father's  purpose  and  His  own  work  would 
fail  of  their  accomplishment.  For  want  of  this 
the  intercourse  of  the  Blessed  Master  with  the 
disciples  had  effected  so  little.  He  had  hardly  ever 
ventured  to  mention  it  to  them,  because  He  knew 
they  would  not  understand  it.     But  now,  on   the 


THE  INUWELLING  Sl'IUIT. 


tjl 


last  iii^^'ht,  when  it  was  but  a  little  time,  lie  discloses 
the  Divine  Secret  that,  when  lie  left  them,  their  loss 
would  be  compensated  by  a  greater  blessing  than 
His  bodily  presence.  Another  would  come  in  His 
stead,  to  abide  with  them  for  ever,  and  to  dwell  in 
ihem.  Dwelling  in  them.  He  would  prepare  them 
to  receive  Himself  their  Lord,  and  thr  Father,  within 
them  too.      *  He  shall  he  in  you.' 

Our  Father  has  given  us  a  twofold  revelation  of 
Himself.  In  His  Son  He  reveals  His  Holy  Image^ 
and  setting  him  before  men  invites  them  to  become 
like  Him  by  receiving  Him  into  their  heart  and  life. 
In  His  Spirit  He  sends  forth  His  Divine  Power,  to 
enter  into  us,  and  from  within  prepare  us  for  receiv- 
ing the  Son  and  the  Father.  The  dispensation  of 
the  Spirit  is  the  dispensation  of  the  inner  life.  In 
the  dispensation  of  the  Word,  or  the  Son,  beginning 
as  it  did  with  the  creation  of  man  in  Gods  image, 
continued  as  it  was  through  all  the  preparatory 
stages  down  to  Christ's  appearing  in  the  flesh,  all  was 
'Qiore  external  and  preparatory.  There  were  at  times 
spe<^ial  and  mighty  workings  of  the  Spirit ;  but  the 
indwelling  was  unknown ;  man  had  not  yet  become 
an  habitation  of  God  in  the  Spirit.  Now  first,  this 
was  to  be  attained.  The  eternal  life  was  to  become 
the  very  life  of  man,hi(ling  itself  within  his  very  being 
and  consciousness,  and  clothing  itself  in  the  forms 
of  a  human  will  and  life.  Just  as  it  is  through  the 
Spirit  that  God  is  what  He  is  ;  just  as  in  the  Father 
and  the  Son,  the  Spirit  is  the  principle  in  which 
their  personality  has  its  root  and  consciousness,  ao 


62 


TIIL  S»'IUIT  OF  ClIlilST. 


I'.  ] 


this  Spirit  of  the  Divino  life  is  now  to  be  in  us,  in 
the  deepest  sense  of  the  word,  the  principle  of  our 
life,  the  root  of  our  personality  too,  the  very  life 
of  our  being  and  consciousness.  He  is  to  be  one 
with  us  in  the  absoluteness  of  a  Divine  immarence, 
dwelling,  in  us,  even  as  the  Father  in  the  Son,  and 
the  Son  in  the  Father.  Let  us  bow  in  holy  reverence 
to  worship  and  adore,  and  to  receive  the  mighty 
blessing. 

If  we  would  enter  into  the  full  understanding  and 
experience  of  what  our  Ble>sed  Lord  here  promises, 
we  must  above  everything  remembev  that  what  He 
Bpeaka  of  is  a  Divine  indwelling.  Wherever  Go(J 
dwells  He  hides  Himself.  In  nature  He  hides 
Himself;  most  men  see  Him  not  there.  In  meeting 
His  saints  of  old  He  mostly  hid  Himse'f  under  some 
manifestation  in  human  weakness,  so  that  it  was 
often  only  after  He  was  gf»ne  that  they  said,  Surely 
the  Lord  is  in  this  place,  and  I  knew  it  not.^  The 
Blessed  Son  came  to  reveal  God,  and  yet  He  came 
as  a  root  out  of  a  dry  ground,  without  fcTm  or  comeli- 
ness ;  even  His  own  dirciples  were  at  times  offended 
at  Him.  Men  always  expect  the  kingdom  of  God  to 
come  with  observation ;  they  know  not  that  it  is  a 
hidden  mystery,  to  be  received  only  as,  in  His  own 
self -revealing  power,  God  makes  Himself  known  in 
hearts  surrendered  and  prepared  for  Him.  Christians 
are  always  ready,  when  the  promise  of  the  Spirit 

*  Id  the  tabernacle  and  the  temple  God  dwelt  in  the  darkness  ; 
He  was  there,  but  behind  a  yrxl,  to  be  believed  in  and  feared,  but 
not  to  be  seen. 


THE  INDWELLING  3PiriT. 


^8 


It 


occupies  tliem,  to  form  some  conception  as  to  how 
,  His  leading  can  be  Icnown  iu  their  thoughts ;  how 
His  (quickening  will  affect  their  feelings ;  how  His 
sanctifying  can  be  recognised  in  their  will  and 
conduct.  They  need  to  be  reminded  that  deeper 
than  mind  and  feeling  and  will,  deeper  than  the 
soul,  where  these  have  their  seat,  in  the  depths  of 
the  spirit  that  came  from  God,  there  comes  the 
Holy  Spirit  to  dwell. 

This  indwelling  is  therefore  first  of  all,  and  all 
through,  to  be  recognised  by  faith.  Even  when  I 
cannot  see  the  least  evidence  of  His  working,  I 
am  quietly  and  reverently  to  believe  that  He  dwells 
in  me.  In  that  faith  I  am  restfully  and  trustfully 
to  count  upon  His  working,  and  to  wait  for  it.  In 
that  faith  I  must  very  distinctly  deny  my  own 
wisdom  and  strength,  and  in  childlike  self-abnegation 
depend  upon  Him  to  work.  His  first  workings 
may  be  so  feeble  and  hidden  that  I  can  hardly 
recognise  them  as  coming  from  Him;  they  may 
appear  to  be  nothing  more  than  the  voice  of  con- 
science, or  the  familiar  sound  of  some  Bible  truth. 
Here  is  the  time  for  faith  to  hold  fast  the  Master's 
promise  and  the  Father's  gift,  and  to  trust  that  the 
Spirit  is  within  and  will  guide.  In  that  faith  let 
me  continually  yield  up  my  whole  being  to  His 
rule  and  mastery;  let  me  be  faithful  to  what 
appears  the  nearest  to  His  voice ;  in  such  faith  and 
such  faithfulness  my  soul  will  be  prepared  for 
knowing  His  voice  better.  Out  of  the  hidden 
depths  His  power  will  move  to  take  possession  of 


64 


TIIK  SPIRIT  OF  CIIinST. 


mind  and  will,  and  the  indwelling  in  tlic  liidden 
recesses  of  the  heart  will  grow  into  a  being  lilKd 
with  His  fulness.' 

Faith  is  the  one  faculty  of  onr  spiritual  nature 
hy  which  we  can  recognise  the  Divine,  in  whatever 
low  and  unlikely  appearances  it  clothes  itself. 
And  if  this  be  true  of  the  Father  in  His  glory  as 
God,  and  the  Son  as  the  manifestation  of  the 
Father,  liow  much  more  must  it  be  true  of  the 
Spirit,  the  unseen  Divine  life-power  come  to  clothe 
itself,  and  hide  itself  away,  within  our  weakness  ? 
Oh  !  let  us  cultivate  and  exercise  much  our  faith 
m  the  Father,  whose  one  gift  through  the  Son  is 
this,  the  Spirit  in  our  hearts.  And  in  the  Son  too, 
whose  whple  Person  and  Work  and  Glory  centre 
in  the  gift  of  the  Indwelling  Spirit.  And  so  let  our 
faith  grow  strong  in  the  unseen,  sometimes  unfelt, 
Divine  Presence  of  this  Mighty  Power,  this  living 
Person,  who  has  descended  into  our  weakness,  and 
hidden  Himself  in  our  littleness,  to  fit  us  for 
becoming  the  dwelling  of  the  Father  and  the  Son. 
Let  our  adoring  worship  of  our  glorified  Lord  ever 
seek  to  catch  the  wondrous  answer  He  gives  to 
every  prayer,  as  the  seal  of  our  acceptance,  as  the 
promise  of  deeper  knowledge  of  our  God,  of  closer 
fellowship  and  richer  blessedness :  The  Holy  Spirit 
dwelleth  in  you. 

The  deep  importance  of  a  right  apprehension 
of  the  indwelling  of  the  Spirit  is  evident  from 
the  place  it  occupies  in   our  Lord's  farewell  dis- 

1  See  Note  C. 


THE  INDWELLING  SPIRIT. 


65 


course.  In  this  and  tlui  two  following  chapters, 
He  sp 'aks  of  the  Spirit  more  directly  as  Teacher, 
as  Witness,  as  representing  and  glorifying  Himself, 
as  convincing  the  world.  At  the  same  time,  Ho 
connects  this,  and  He  says  of  His  and  the  Father's 
indwelling,  of  the  union  of  the  Vine  and  the 
hranches,  of  the  Peace  and  Joy  and  Power  in  Prayer 
which  His  disciples  would  have,  with  '  that  day! 
the  time  of  the  Spirit's  coming.  But,  before  all 
this,  as  its  one  condition  and  only  source,  He  places 
the  promise,  *  the  Spirit  shall  be  in  you.'  It  avails 
little  that  we  know  all  that  the  Spirit  can  do  for 
us,  or  that  we  confess  our  entire  dependence  on 
Him,  unless  we  clearly  realize,  and  place  first,  what 
the  Master  gave  the  first  place  ;  that  it  is  as  the 
indwelling  Spirit  alone  that  He  can  be  our  Teacher 
or  our  Strength.  As  the  Church,  as  the  believer, 
accepts  our  Lord's,  '  He  shall  be  in  you,'  and  lives 
under  the  control  of  this  faith,  our  true  relailon  to 
the  Blessed  Spirit  will  be  restored.  He  will  take 
charge  and  inspire ;  He  will  mightily  fill  and  bless 
the  being  given  up  to  Him  as  His  abode, 

A  careful  study  of  the  epistles  will  confirm  this. 
In  writing  to  the  Corinthians,  Paul  had  to  reprove 
them  for  sad  and  terrible  sins,  and  yet  he  says  to 
all,  including  the  feeblest  and  most  unfaithful 
believer,  '  Know  you  not  that  the  Spirit  of  God 
dwelleth  in  you?*  *  Know  you  not  that  your  body 
is  the  temple  of  the  Holy  Christ  ? '  He  is  sure 
that  if  this  were  believed,  if  to  this  truth  were 
given  the  place  God   meant  it  to  have,  it   would 


66 


THE  SPIKIT  OP  CHRIST. 


not  only  be  the  motive,  but  the  power  of  a  new 
and  holy  life.  To  the  backsliding  Galatians,  he  has 
no  mightier  plea  to  address  thrtn  this  :  they  had 
received  the  Spirit  by  the  preaching  of  faith ;  God 
had  sent  forth  the  Spirit  of  His  Son  irdo  their 
hearts;  they  had  their  life  by  the  Spirit  in  them; 
if  they  could  but  understand  and  believe  this,  they 
would  also  walk  in  the  Spirit. 

It  is  this  teaching  the  Church  of  Christ  needs  in 
our  days.  I  am  deeply  persuaded  that  very  few 
of  us  realize  aright  to  what  extent  believers  are 
ignorant  of  this  aspect  of  the  truth  concerning  the 
Holy  Spirit,  or  to  what  an  extent  this  is  the  cause 
of  their  feebleness  in  holy  walk  and  work.  There 
may  be  a  great  deal  of  praying  for  the  Holy  Spirit's 
working,  there  may  be  great  correctness  in  our 
confession,  both  in  preaching  and  prayer,  of  entire 
and  absolute  dependence  on  Him  ;  but  unless  His 
personal,  continual,  Divine  indwelling  be  acknow- 
ledged and  experienced,  we  must  not  be  surprised 
if  there  be  continual  failure.  The  Holy  Dove 
wants  his  resting-place  free  from  all  intrusion  and 
disturbance.  God  wants  entire  possession  of  His 
temple.  Jesus  wants  His  home  all  to  Himself. 
He  cannot  do  His  work  there,  He  cannot  rule  and 
reveal  Himself  md  His  love  as  He  would,  unless  tlio 
whole  home,  the  whole  inner  being,  be  possessed  and 
filled  by  the  Holy  Spirit.  Let  us  consent  to  this. 
As  the  meaning  of  the  indwelling  dawns  upon  us 
in  its  full  extent  and  claims,  as  we  accept  it  as  a 
Divine  reality  to  be  carried  out  and  maintained  by 


THE  INDWELLING  SPIKIT. 


67 


nothing  less  than  an  Almighty  Power,  as  we  be  w 
low  in  emptiness  and  surrender,  in  faith  j,nd 
adoration,  to  accept  the  promise  and  live  on  it,  '  He 
shall  be  in  you!  the  Father  will,  for  Jesus*  sake, 
delight  to  fulfil  it  in  our  experience,  and  we  shall 
know  that  the  beginning,  and  the  secret,  and  the 
power  of  the  life  of  a  true  disciple  is,  the  Indwell- 
ing Spirit. 


Blessed  Lord  Jesus  1  my  soul  doth  bless  Thee 
for  Thy  precious  word  :  The  Spirit  sliall  be  in  you. 
In  deep  humility  I  now  once  again  accept  it, 
and  ask  Thee  to  teach  me  its  full  and  blessed 
meaning. 

I  ask  for  myself  and  all  God^s  children  that  we 
may  see  how  near  Thy  love  would  come  to  us, 
how  entirely  and  most  intimately  Thou  wouldst 
give  Thyself  to  us.  Nothing  can  satisfy  Thee  but 
to  have  Thy  abode  within  us,  to  dwell  in  us  as  the 
life  of  our  life.  To  this  end  Thou  hast  sent  forth, 
from  Thy  glory,  Thy  Holy  Spirit  into  our  hearts,  to 
be  the  power  that  lives  and  acts  in  our  inmost 
being,  and  to  give  in  us  the  revelation  of  Thyself. 
0  holy  Saviour  !  bring  Thy  Church  to  see  this  truth 
that  has  been  so  much  hid  and  lost,  to  experience 
it,  and  to  bear  witness  to  it  in  power.  May  tlie 
joyful  sound  be  heard  throughout  her  borders,  that 
every  true  believer  has  the  indwelling  and  the 
leading  of  Thy  Spirit. 

And  teach  me,  my  Lord !  the  life  of  faith,  that 
goes  out  of  self,  to  wait  on  Thee,  as  in  Thy  Spirit 


11 


68 


THE  SPIRIT  OF  CHRIST. 


Thou  dost  Thy  work  within  me.  May  my  life  from 
hour  to  hour  be  in  the  holy,  humble  conscious- 
ness :  Christ's  Spirit  dwelleth  in  me. 

In  humility  and  silence  I  bow  before  this  holy 
mystery,  my  God  !  my  Lord  Jesus  !  Thine  own 
Spirit  dwells  in  me.     Amen. 

1.  The  coming  of  the  Son  of  God  in  tie  llheneas  of  sinful  flesh,  the  Word 
being  made  flesh,  and  His  dwelling  in  oar  nature— what  a  mystery  is  this  I 
Great  is  the  mystery  of  Godliness  !  But  how  great  then  the  mystery  of  the 
Spirit  of  God  dwelling  in  us,  who  are  sinful  flesh  I  Blessed  they  '  to  whom 
God  would  make  known  what  Is  the  riches  of  the  glory  of  this  myatery— 
Christ  in  You.' 

2.  There  is  an  introspection  in  which  the  soul  looks  inward  to  its  own 
thoughts  and  feelings  and  purposes,  to  find  the  proof  of  Grace  and  th  i  ground 
of  Peace.  This  is  unhealthy,  and  not  of  faith ;  it  tut ns  the  eye  from  Christ 
to  self.  But  there  Is  another  turning  inward  which  is  one  of  th-:  highest 
exercises  of  faith.  It  is  when,  closing  the  eye  to  all  it  can  see  in  itself, 
the  soul  seeks  to  realize  in  faith  that  there  is  In  its  inmost  parts  a  new  spirit, 
within  which  the  Spirit  of  Christ  now  dwells.  In  this  faith  it  unreservedly 
glues  itself  up  to  be  renewed  by  the  Spirit,  yields  eoery  faculty  of  the  soul  to 
be  sar''*ified  and  guided  by  this  Spirit  within.  Without  such  consciousness  of 
a  temple  within  and  its  Occupant,  daily  renewed  in  holy  silence,  there  cannot 
be  the  clear  believing  prayer  to  the  Father  to  work  mightily  by  His  Soirit,  or 
the  confidence  in  Jesus  to  give  the  living  Streams  from  within. 

3.  Within  you!  Within  you!  in  your  inmost  parts  I  this  was  God's 
promise.    Thank  God,  His  Holy  Spirit  doth  dwell  within  me  I 

4.  The  first  thought  connected  with  the  entrance  Into  a  temple  is  reoerence 
—the  head  uncovered.  The  first  and  abiding  thought  connected  with  th§ 
Spirit's  dwelling  in  me  as  His  temple  be  this  too— deep  reverence  and  awe 
before  the  holy  presence. 

9  'He  abideth  with  you,  and  shall  be  in  you.  Hold  fast  the  two 
thoughts :  the  permanence  of  His  prewtce  with  the  Church,  th*  intimacy 
»/  Hit  presence  in  euer^  belieuer. 


im 


TUB  SPUUT  GIVEN  TO  TUB  OBEDIENT. 


69 


Seventh  Day. 


THE  SPIRIT  OF  CHRIST. 

JTJie  Spirit  gibm  to  t!|e  ©fteDiient 

'If  ye  love  me,  ye  wiU  keep  my  commandmenta :  and  I  wU] 
pray  the  Father,  and  He  shall  give  you  another  Cknnforter,  even 
the  Spirit  of  truth.*— J OHit  xiv.  16,  16. 

'  The  Hoiy  Spirit,  whom  God  hath  given  to  them  that  obey 
Him,* — Acts  v.  32. 


rpHE  truth  which  these  words  express  has  often 
-i-  suggested  the  question:  How  can  this  be? 
We  need  the  Spirit  to  make  us  obedient ;  we  long 
for  the  Spirit's  power,  just  because  we  mourn  so 
luuch  the  disobedience  there  still  is,  and  desire 
to  be  otherwise.  And  how  is  this  ?  The  Saviour 
claims  obedience  as  the  condition  of  the  Father  s 
giving  and  our  receiving  the  Spirit.  ^—t 

The  difficulty  will  be  fSHewed^  if  we  remember  Miuair^ 
what  we  have  more  than  once  seen,  that  there  is  a 
twofold  manifestation  of  the  Spirit  of  God,  corre- 
spon/ling  to  the  Old  and  New  Testament  In  the 
former,  He  works  as  the  Spirit  of  God,  preparing 
the  way  for  the  higher  revelation  of  God,  as  tlio 


70 


THE  SriKIT  OF  CHRIST. 


Father  of  Jesus  Christ.  In  this  way  He  had 
worked  in  Christ's  disciples,  as  the  Spirit  of  con- 
version and  faith.  What  they  were  now  about  to 
receive  was  something  higher — thr  Spirit  of  the 
glorified  Jesus,  communicating  the  power  from  on 
high,  the  experience  of  His  full  salvation.  And 
though  now,  to  all  believers  under  the  New  Testa- 
ment economy,  the  Spirit  in  them  is  the  Spirit  of 
Christ,  there  is  still  something  that  corresponds  to 
the  twofold  dispensation.  Where  there  is  not 
much  knowledge  of  the  Spirit's  work,  or  where  His 
workings  in  a  Church  or  an  individual  are  but 
feeble,  there  even  believers  will  not  get  beyond 
the  experience  of  His  preparatory  workings  in 
them ;  though  He  be  in  them,  they  know  Him  not 
in  His  power  as  the  Spirit  of  the  glorified  Lord. 
They  have  Him  in  them  to  make  them  obedient ; 
it  is  only  as  they  yield  obedience  to  this  His  more 
elementary  work,  the  keeping  of  Christ's  com- 
mandments, that  they  will  be  promoted  to  the 
higher  experience  of  His  conscious  indwelling,  as 
the  Kepresentative  and  Eevealer  of  Jesus  in  His 
glory.  *  If  ye  love  me,  keep  my  commandments : 
and  I  will  pray  the  Father,  and  He  will  send  you 
another  Comforter.* 

The  lesson  is  one  we  cannot  study  too  atten- 
tively. In  Paradise,  in  the  angels  of  heaven,  in 
God's  own  Son,  by  obedience  and  obedience  alone, 
could  the  relationship  with  the  Divine  Being  be 
maintained,  and  admission  secured  to  closer  experi- 
ence of  His  Love  and  His  Life.     God's  will  revealed 


THE  SnUIT  GIVEN  TO  THE  OBEDIENT. 


71 


is  the  expression  of  His  hidden  perfection  and 
being ;  only  in  accepting  and  doing  the  will,  in  the 
entire  giving  up  for  the  will  '^o  possess  and  use  as 
He  pleases,  are  we  fitted  for  entering  the  Divine 
l*resence.  Was  it  not  thus  even  with  the  Son 
of  God  ?  It  was  when,  after  a  life  in  holy  humility 
and  obedience  for  thirty  years.  He  had  spoken  that 
word  of  entire  consecration,  '  It  becometh  us  to 
fulfil  all  righteousness,'  and  given  Himself  to  a 
baptism  for  the  sins  of  His  people,  thit  He  was 
baptized  with  the  Spirit.  The  Spirit  cane  because 
of  His  obedience.  And  again,  it  was  after  He  had 
learned  obedience  in  suffering,  and  became  obedient 
to  the  death  of  the  cross,  that  He  again  received 
the  Spirit  from  the  Father  (Acts  ii.  33)  to  pour  out 
on  His  disciples.  The  fulness  of  the  Spirit  for  His 
body  the  Church  was  the  reward  of  obedience.  And 
this  law  of  the  Spirit's  coming,  as  revealed  in  the 
Head,  holds  for  every  member  of  the  body  :  obedi- 
ence is  the  indispensable  condition  of  the  Spirit's 
indwelling.  '  If  ye  love  me,  keep  my  command- 
ments :  and  the  Father  will  send  you  the  Spirit.' 

Christ  Jesus  had  come  to  prepare  the  wayToF 
the  Spirit's  coming.  Or  rather.  His  outward  coming 
in  the  flesh  was  the  preparation  for  His  inward 
coming  in  the  Spirit  to  fulfil  the  promise  of  a 
Divine  indwelling.  The  outward  coming  appealed 
to  the  soul,  with  its  mind  and  feeling,  and  affected 
these.  It  was  only  as  Christ  in  His  outward 
coming  was  accepted,  as  He  was  loved  and  obeyed, 
that    the    Inward    and   more    Intimate   revelation 


72 


THE  SPIRIT  OF  CHRIST. 


would  be  given.  Personal  attachnient  to  Tesiis 
the  personal  acceptance  of  Him  as  Lord  and  Master 
to  love  and  obey,  wps  the  disciples'  preparation  for 
the  baptism  of  the  Spirit.  And  so  now,  it  is  as  i.i 
a  tender  listening  to  the  voice  of  conscience,  and  a 
faithful  effort  to  keep  the  commands  of  Jesus,  we 
prove  our  love  to  Him,  that  the  heart  will  be 
prepared  for  the  fulness  of  the  Spirit.  Our  attain- 
ments may  fall  short  of  our  aims,  we  may  have  to 
mourn  that  what  we  would  we  do  not — if  the 
Master  sees  the  whole-hearted  surrender  to  His  will, 
and  the  faithful  obedience  to  what  we  already  have 
of  the  leadings  of  His  Spirit,  we  may  be  sure  that 
the  full  gift  will  not  be  withheld. 

Do  not  these  words  suggest  to  us  the  two  great 
reasons  why  the  presence  and  the  power  of  the 
Spirit  in  the  Church  is  so  feebly  realized  ?  We  do 
not  understand  that  as  the  obedience  of  love  must 
precede  the  fulness  of  the  Spirit,  so  the  fulness  of 
the  Spirit  must  still  follow  on  it.  They  err  who 
want  the  fulness  of  the  Spirit  before  they  obey,  no 
less  than  those  who  think  that*  obedience  is  already 
a  sign  that  the  fulness  of  the  Spirit  is  there. 

Obedience  must  precede  the  baptism  of  the  Spirit, 
John  had  preached  Jesus  as  the  true  Baptist — bap- 
tizing with  the  Holy  Spirit  and  with  fire.  Jesus 
took  His  disciples  as  candidates  for  this  Baptism 
into  a  three  years'  course  of  training.  First  of  all. 
He  attached  them  to  Himself  personally.  He 
taught  them  to  forsake  all  for  Him.  He  called 
Himself  their  Master  and  Lord,  and  taught  them 


THE  SPIKIT  (ilVEN  TO  TIIR  OBEDIENT. 


78 


to  do  wliat  He  said.  And  then  in  His  farewell 
discourse  He  time  after  time  spoke  of  obedience  to 
His  commands  as  the  one  condition  of  all  further 
spiritual  blessing.  It  is  to  be  feared  that  the 
Church  has  lot  given  this  word  Cbedience  the 
prominence  Christ  gave  it.  Wrong  views  of  the 
danger  of  Self-righteousness,  of  the  way  in  which 
free  Grace  is  to  be  exalted,  of  the  power  of  sin  and 
a  needs  be  of  sinning,  with  the  natural  reluctance 
of  the  flesh  to  accept  a  high  standard  of  holiness, 
have  been  the  causes.  While  the  freedom  of  grace 
and  the  simplicity  of  faith  have  been  preached,  the 
absolute  necessity  of  obedience  and  holiness  has  not 
been  equally  insisted  on.  It  has  been  thought  that 
only  those  who  had  the  fulness  of  the  Spirit  could 
be  obedient.  It  was  not  seen  that  obedience  was 
the  lower  plntform, — that  the  baptism  of  the  Spirit, 
the  full  revelation  of  the  glorified  Ixivd  as  the 
Indwelling  One,  taking  power  to  wc  k  in  us  and 
through  us  His  mighty  works,  was  something  higher, 
the  Presence  that  the  obedient  should  inherit.  It 
was  not  seen  that  simple  and  full  allegiance  to 
every  dictate  of  conscience,  and  every  precept  of 
the  word,  that  a  *  walk  worthy  of  the  Lord  to  all 
well-pleasing,'  was  to  be  the  passport  to  that  full 
life  in  the  Spirit  in  which  He  would  witness  to  the 
abiding  Presence  of  the  Lord  in  the  heart. 

As  the  natural  consequence  of  the  neglect  of  this 
truth,  the  companion  truth  was  also  forgotten :  The 
obedient  must  and  tnay  look  f  tr  the,  fulnesB  of  tJie 
Spirit.    The  promise  of  the  special,  conscious,  active 


i 


74 


THE  SPIRIT  OF  OURIST. 


indw^illing  of  the  Spirit  to  the  obedient  is  a  thing 
to  many  Christians  unknown.  The  great  part  of 
life  is  spent  in  rcourning  over  disobedience,  over 
the  want  of  the  Spirit's  power,  and  praying  for  the 
Spiiit  to  help  thctn  to  obey,  instead  of  rising  in 
the  strengt/  <"  J  Ihe  Spirit  already  in  them  to 
obedience,  as  nlj  i  possible  and  necessary.  The 
thought  of  the  Holv  'Spirit  being  specially  sent  to 
the  obedient,  to  give  in  them  the  Presence  of  Jesus 
19  a  continuous  reality,  that  He  might  do  in  them 
the  greater  works,  even  as  the  Father  had  worked 
in  Him,  was  hardly  thought  of.  The  meaning  of 
the  life  of  Jesus  as  our  example  is  not  understood. 
How  distinctly  there  was  with  Him  the  outward 
lowly  life  of  trial  and  obedience  in  preparation  for 
the  hidden  spiritual  one  of  Power  and  Glory !  It 
is  this  inner  life  that  we  are  made  partakers  of  in 
the  gift  of  the  Spirit  of  the  glorified  Jesus.  But 
in  our  inner  personal  participation  of  that  gift  we 
must  walk  in  the  way  He  dedicated  for  us ;  as  in 
the  crucifixion  of  the  flesh  we  yield  ourselves  to 
God's  will,  for  Him  to  do  in  us  what  He  wills,  and 
for  us  also  to  do  what  He  will,  we  shall  experience 
that  God  is  to  be  found  nowhere  but  in  His  will. 
His  will  in  Christ,  accepted  and  done  by  u&,  with  the 
heart  in  which  it  is  done,  is  the  home  of  the  Holy 
Spirit.  The  revelation  of  the  Son  in  His  perfect 
obedience  was  the  condition  of  the  giving  of  the 
Spirit;  the  acceptance  of  the  Son  in  love  and 
obedience  is  the  path  to  the  indwelling  of  the  Spirit. 
It  is  this  truth  which  has  in  these  latter  years 


THE  sriKIT  UIVEN  TO  THR  OUKDIKNT. 


76 


come  home  with  power  to  the  hearts  of  ma;./  in 
the  use  of  the  words  full  surrender  and  entii  con- 
secration. As  they  understood  that  the  Lord  Jesus 
did  indeed  claim  imy^licit  obedience,  that  the  giving 
up  all  to  Him  and  His  will  was  absolutely  necessary, 
and  in  the  power  of  His  grace  truly  possible,  and 
in  the  faitli  of  His  power  did  it,  they  found  the 
entrance  to  a  life  of  peace  ^nd  strength  formerly 
Mnknown.  Many  are  learu  n<  or  have  to  learn, 
that  they  do  not  yet  fully  nov,  ^he  lesson.  They 
will  find  that  there  are  ap ^  .ich  ions  of  this  principle 
beyond  what  we  have  conceived.  As  we  see  how 
in  the  all-pervading  po.  :  of  the  Spirit,  as  we 
already  possess  Him,  every  movement  of  our  life 
must  be  brought  into  allegiance  to  Jesus,  and  give 
ourselves  to  it  in  faith,  we  shall  also  see  that  the 
Spirit  of  the  glorified  Lord  can  make  Him  present, 
and  work  His  mighty  works  in  us  and  through  us, 
in  a  way  far  beyond  what  we  can  ask  or  think. 
The  indwelling  of  the  Holy  Spirit  was  intended  by 
God  and  Christ  to  be  to  the  Church  more,  oh !  so 
much  more,  than  we  have  yet  known.  Oh  1  shall  we 
not  yield  ourselves,  in  a  love  and  obedience  that  will 
sacrifice  anything  for  Jesus,  that  our  hearts  may  be 
enlarged  for  the  fulness  of  His  blessing  prepared 
for  us. 

Let  us  cry  to  God  very  earnestly,  that  He  may 
waken  His  Church  and  people  to  take  in  this  double 
h^sson  :  A  living  obedien  e  is  indispensable  to  the 
full  rxperience  of  the  indwelling;  the  full  experi- 
ence of  the  indwelling  is  what  a  loving  obedienc« 


76 


THE  SnUIT  OF  CHRIST. 


may  certainly  claim.  Let  each  of  us  even  now  say 
to  our  Lord  that  we  do  love  Him,  and  keep  His 
commandments.  In  however  much  feebleness  and 
failure  it  be,  still  let  us  speak  it  out  to  Him  as  the 
one  purpose  of  our  souls ;  this  He  will  accept.  Let 
us  believe  in  the  indwelling  of  the  Spirit  as  already 
given  to  us,  when  in  the  obedience  of  faith  we  gave 
ourselves  to  Him.  Let  us  believe  that  the  full 
indwelling,  with  the  revelation  of  Christ  within, 
can  be  ours.  And  let  us  be  content  with  nothing 
less  than  the  loving,  reverent,  trembling,  but  blessed 
consciousness  that  we  are  the  Temples  of  the  Living 
God,  because  the  Spirit  of  God  dwelleth  in  us. 

Blessed  Lord  Jesus  !  with  my  whole  heart  do  I 
accept  the  teaching  of  these  words  of  Thine.  And 
most  earnestly  do  I  beseech  Thee  to  write  the 
truth  ever  deeper  in  my  heart,  as  one  of  the  laws 
of  Thy  Kingdom,  that  Loving  Obedience  may  look 
for  a  Loving  Acceptance,  sealed  by  ever-increasing 
experience  of  the  Power  of  the  Spirit. 

I  thank  Thee  for  what  Thy  word  teaches  of  what 
the  Love  and  Obedience  of  Thy  disciples  were. 
Though  still  imperfect — for  did  they  not  all  forsake 
Thee  ? — ^yet  Thou  didst  cover  it  with  the  cloak  of 
'J'hy  love:  'The  Spirit  is  willing,  but  the  flesh  is 
weak  ;  *  and  accept  it,  feeble  though  it  was.  Saviour  I 
will)  my  whole  heart  I  say  I  do  love  Thee,  and 
would  keep  each  one  of  Thy  commandments. 

Afresh  I  surrender  myself  to  Thee  for  this.  In 
the  depths  of  my  soul  Thou  seest  there  is  but  one 


THE  SPIRIT  GIVKN  TO  TUB  OBEDIENT. 


77 


desire,  that  Tliy  will  should  be  done  in  me  as  in 
Heaven. 

To  every  reproof  of  conscience  I  would  bow  very 
low  ;  to  every  moving  of  Thy  Spirit  I  would  yield 
implicit  obedience.  I  give  my  will  and  life  into 
Thy  death,  that  being  raised  with  Thee,  the  Life  of 
Another,  even  of  Thy  Holy  Spirit,  which  dwelleth 
in  me,  and  revealeth  Thee,  may  be  my  life.    Amen. 


7.  When  Qod  cotimanded  Israel  to  build  Him  a  holy  place,  that  He  might 
dwell  among  them,  He  aald  to  Moaea,  'According  to  all  I  ahoiu  thee,  tht 
pattern  of  the  dwei'lntj,  even  ao  ahall  ye  make  It'  And  ao  we  find  In 
the  laat  two  chaptera  of  Exodua,  eighteen  timea  the  expreaaion  that  all  had 
bean  made  'as  the  Lord  commanded.'  It  waa  In  a  houae  thua  built  after 
Ood'a  pattern,  to  Hia  mind,  the  perfect  expreaaion  of  Hla  will,  that  Qod  came 
to  dwell.  In  the  will  of  Qod,  carried  out  by  man,  Qod  finda  a  Home.  QotI 
cornea  down  to  dwell  In  the  obedience  of  Hla  people. 

2.  In  thia  houae  the  Throne  of  Qod,  inhere  He  placed  Hla  mercy-aeat,  waa 
the  ark  in  which  were  the  tablea  of  the  Law.  In  the  new  Spirit,  where  Qod 
writea  Hla  law,  and  where  thia  la  kept,  there  the  Lord  will  reveal  Hia  immediatt 
preaence. 

3.  Before  Qod  came  down  to  dwell.  It  coat  larael  time  and  aacrifice  to 
prepare  a  houae  for  Him.  Believer,  who  prayeat  for  the  revelation  of  Jeaua, 
turn  inwarda,  and  aee  If  thy  heart  be  prepared  aa  Hia  temple.  Doea  con' 
aclence  teatify  that  thou  aeekeat  with  thy  whole  hear*  to  know  and  do  the 
wlllof  thy  Lord? 

4.  It  la  only  u/htn  Qod'a  wifl  haa  been  accepted  uj  our  only  law,  and  the 
commanda  of  Jeaua  are  by  the  Holy  Spirit  writter.  In  the  heart,  that  the  glory 
of  God  can  fill  His  temple. 

5.  If  you  would  know  the  Indwelling  of  the  Spirit  aa  a  blesaed  reality,  let 
conacience  be  kept  very  pure,  let  your  glorying  every  day  be  ita  teatimony 
that  your  behaviour  haa  been  'in  holiness  and  sincerity  of  Qod,  through  the 
g^aee  qf  Qo4'  (2  Cor.  i.  W» 


78 


THE  SriUlT  OF  CHKJST. 


Eighth  Day, 


THE  SPIKIT  OF  CHRIST. 


Unotoins  ti}e  Spirit. 

*  Th9  Spirit  of  Truth  whom  the  world  cannot  recoive,  for  It 
beholdeth  Him  not,  neither  knoweth  Him:  ye  itnoW  Him;  for 
He  abideth  with  you,  and  shall  be  in  you.'— John  xiv.  17. 

*  Know  ye  not  that  ye  are  a  temple  of  Oud,  and  that  the 
Spirit  of  God  dwelleth  in  you?*— 1  Cor.  ill.  16. 

THE  value  of  knowledge,  that  is,  true  spiritual 
knowledge,  in  the  life  of  faith  can  hardly  be 
exaggerated.  Just  as  a  man  on  earth  is  none  the 
richer  for  an  inheritance  that  comes  to  him,  or  a 
treasure  in  his  field,  as  long  as  he  does  not  know  of 
it,  or  does  not  know  how  to  get  possessed  of  it,  and 
to  use  it, — so  the  gifts  of  God's  Grace  cannot  bring 
their  full  blessing  until  we  know  and,  in  knowing, 
truly  apprehend  and  possess  them.  In  Christ  are 
hid  all  the  treasures  of  wisdom  and  knowledge ;  it 
is  the  excellency  of  the  knowledge  of  Christ  Jesus, 
liis  Lord,  for  which  the  believer  is  willing  to  count 
all  things  but  loss.  It  is  owing  to  the  want  of  a 
true  knowledge  of  what  God  in  Christ  has  prepared 


KNOWING  THE  8PIUIT. 


79 


for  us  tliat  the  lives  of  believers  are  so  low  ami 
feeble.  The  prayer  Paul  offered  for  the  Ephesinns — 
that  the  Father  would  give  them  the  Spirit  of  wisdom 
and  revelation  in  the  knoxoledge  of  Him,  the  eyes  of 
their  heart  beiu^  enlightened,  that  they  might  know 
the  hope  of  their  calling,  and  the  riclies  of  the 
inheritance,  and  the  exceeding  goodness  of  the  power 
working  in  them — is  one  we  never  can  pmy  enough, 
whether  for  ourselves  cr  for  others.  But  of  what 
special  importance  it  is  that  we  should  know  the 
Teacher  through  whom  all  the  other  knowledge  is 
to  come!  The  Father  has  given  each  one  of  His 
children  not  only  Christ,  who  is  the  Truth,  the 
reality  of  all  life  and  grace,  but  the  Holy  Spirit, 
who  is  the  very  Spirit  of  Christ  and  the  Truth. 
*  We  received  the  Spirit,  which  is  of  God,  that  we 
might  know  the  things  which  are  freely  given  us 
by  God.' 

But  now  comes  the  important  question.  How  (\q 
we  know  when  it  is  the  Spirit  that  is  teaching  us  ? 
If  our  knowledge  of  Divine  things  is  to  be  to  us  a 
certainty  and  a  comfort,  we  must  know  the  Teacher 
Himself.  It  is  only  knowing  Him  that  will  be  to 
us  the  full  evidence  that  what  we  count  our  spiritual 
knowledge  is  no  deception.  Our  blessed  Lord  meets 
this  question,  with  all  the  solemn  issues  depending 
upon  it,  by  assuring  us  that  we  shall  hnow  the 
Spirit.  When  a  messenger  comes  to  tell  c»t'  a  king, 
when  a  witness  gives  a  testimony  for  bis  friend, 
neither  speaks  of  himself.  And  yet,  without  doing 
Bo,  both  the  messenger  and  the  witness,  in  the  very 


80 


THE  SPIRIT  OF  CHRIST. 


; 


fact  of  giving  their  evidence,  draw  our  attention  to 
thoiiiselves,  iind  claim  our  recognition  of  their 
presence  and  trustworthiness.  And  just  so  the 
Holy  Spirit,  when  He  testifies  of  Christ  and  glorifies 
Him,  must  be  known  and  acknowledged  in  His 
iJivine  commission  and  presence.  It  is  only  thus 
that  we  can  have  the  assurance  that  the  knowledge 
we  receive  is  indeed  of  God,  and  not  what  our  human 
reason  has  gathered  from  the  Word  of  God,  To 
know  the  King's  seal  is  the  only  safeguard  against 
a  counterfeit  image.  To  know  the  Spirit  is  the 
Divine  foundation  of  certainty. 

And  how  now  can  the  Spirit  thus  be  known  ? 
Jesus  says :  '  Ye  know  Him,  for  He  abideth  with 
you,  and  shall  be  in  you.'  The  abiding  indwelling 
of  the  Spirit  is  the  condition  of  knowing  Him. 
His  presence  will  be  self-evidencing.  As  we  allow 
Him  to  dwell  in  us,  as  we  give  Him  full  possession 
in  faith  and  obedience,  and  allow  Him  to  testify  of 
Jesus  as  Lord,  He  will  bring  His  credentials  :  He  will 
prove  Himself  to  be  the  Spirit  of  God.  *  It  is  the 
Spirit  beareth  witness,  because  the  Spirit  is  truth.* 
It  is  because  the  presence  of  the  Spirit  as  Wiq 
uidwelling  teacher  of  every  believer  is  so  little 
known  and  recognised  in  the  Church,  and  because, 
as  the  result  of  this,  the  workings  of  the  Spirit  are 
few  and  feeble,  that  there  is  so  much  difficulty  and 
doubt,  so  much  fear  and  hesitation  about  the  re- 
cognition of  the  witness  of  the  Spirit.  As  the  truth 
and  experience  of  the  indwelling  of  the  Spirit  is 
restored  among  God's  people,  and  the  Spirit  is  free? 


KNOWING  TUK  SPIKIT. 


81 


again  to  work  in  power  among  us,  His  blessed 
l)resence  will  be  its  own  sufficient  proof :  we  shall 
indeed  know  Him.  '  Ye  know  Him,  for  He  shall 
be  in  you/^ 

But  meanwhile:,  as  long  as  His  presence  is  so 
llltle  recognised,  and  His  working  straitened,  how 
is  He  now  to  be  known  ?  To  this  question  tl"' 
nnswer  is  very  simple.  To  every  one  who  honestij 
desires,  not  only  to  know  that  he  has  the  Spirit, 
but  to  know  Him  in  His  person,  and  as  a  personal 
possession  and  Teat  her,  we  say  :  Study  the  teaching 
of  the  Word  in  regard  to  the  Spirit.  Be  not 
content  with  the  teaching  of  the  Church  or  of  men 
about  the  Spirit,  but  go  to  the  Word.  Be  not 
content  with  your  ordinary  reading  of  the  Word,  or 
what  you  already  know  of  its  doctrines.  If  you 
are  in  earnest  to  know  the  Spirit,  go  and  search  the 
Word  specially  with  this  view,  as  one  thirsting  to 
drink  deeply  of  the  water  of  life.  Gnther  together 
all  the  Word  says  of  the  Spirit,  His  indwelling  and 
His  work,  and  hide  it  in  your  heart.  Be  determined 
to  accept  of  nothing  but  what  the  Word  teaches, 
but  also  to  accept  heartily  of  all  it  teaches. 

But  study  the  Word  in  dependence  on  the 
Spirit's  teaching.  H  you  study  it  with  your 
human  wisdom,  your  study  of  it  may  only  confirm 
you  in  your  mistaken  views.  If  you  are  a  child 
of  God,  you  have  the  Holy  Spirit  to  teach  you, 
even  though  you  do  not  yet  know  how  lie  works 
in  you.     Ask  the  Father  to  work  through  Him  in 

*  See  Note  D,  on  the  Knowledge  of  c,he  Spirit. 


Si 


82 


THE  SPIRIT  OF  CHRIST. 


.( 


you,  and  to  make  the  Word  life  and  light  in  yon. 
If,  in  the  spirit  of  humility,  and  trusting  in  Gods 
guidance,  you  submit  heartily  to  the  Word,  you 
will  find  the  promise  surely  fulfilled :  you  will  be 
taught  of  God.  We  have  more  than  once  spoken 
of  the  progress  from  the  outward  to  the  inward :  be 
whole-hearted  in  giving  up  all  your  thoughts  and 
men's  thoughts  as  you  accept  the  Word ;  ask  God  to 
reveal  in  you  by  His  Spirit  His  thoughts  concerning 
His  Spirit:  He  will  assuredly  do  so. 

And  what  will  be  the  chief  marks  to  be  found  in 
the  Word  by  which  the  Spirit  in  us  can  be  known  ? 
They  will  be  chiefly  two.  The  first  will  be  more 
external,  refsrring  to  the  work  He  does.  The 
second  more  in  the  inner  life,  in  the  dispositions 
which  He  seeks  in  those  in  whom  He  dwells. 

We  have  just  heard  how  Jesus  spoke  of  a  loving 
obedience  as  the  condition  of  the  Spirit's  coming. 
Obedience  is  the  abiding  mark  of  His  presence. 
Jesus  gave  Him  as  a  Teacher  and  Guide.  All 
Scripture  speaks  of  His  work  as  demanding  the 
surrender  of  the  whole  life.  *  If  by  the  Spii  it  ye 
mortify  the  deeds  of  the  hodi/,  ye  shall  live ;  for  as 
many  as  a?*e  led  by  the  Spirit  of  God,  these  are  the 
sons  of  God.'  '  Your  body  is  a  temple  of  the  Holy 
Ghost:  glorify  God  therefore  in  your  body.'  'if 
we  live  in  the  Spirit,  let  us  also  walk  in  the  Si)irit.' 
*  We  are  changed  into  the  same  image,  even  as  by 
the  Spirit  of  the  Lord.'  Words  like  these  define 
very  distinctly  the  operations  of  the  Spirit.  As 
God  is  first  known  in  His  works,  so  with  the  Spirit. 


KNOWING  THE  SPIRIT, 


83 


He  reveals  God's  will,  Christ  doing  that  will,  and 
calling  us  to  follow  Him  in  it.  As  the  believer 
surrenders  himself  to  a  life  in  the  Spirit,  cordially 
consents  that  the  leading  of  the  Spirit,  the  mortifying 
of  tlie  flesh,  the  obedience  to  the  rule  of  Christ, 
without  limit  or  exception,  shall  be  what  he  gives 
himself  up  to,  and  as  he  waits  on  the  Spirit  to 
work  all  this,  he  will  find  and  know  the  Spirit 
working  in  him.  It  is  as  we  simply  make  the  aim 
of  the  Holy  Spirit  our  aim,  and  give  up  ourselves 
entirely  to  what  He  is  to  come  and  work,  that  we 
are  prepared  to  know  Him  as  dwelling  in  us.  It 
will  be  the  Spirit  Himself,  bearing  witness  with  our 
spirit,  as  we  are  led  by  Him  to  obey  God  even  as 
Christ  did,  that  He  is  in  us. 

We  shall  also  know  Him,  and  that  still  more 
certainly  and  intimately,  as  we  not  only  yield 
ourselves  to  that  life  He  woiks,  but  as  we  study 
the  personal  relation  in  which  a  believer  stands  to 
Him,  and  the  way  in  which  His  working  may  most 
fully  be  experienced.  'J  he  habit  of  soul  the  Spirit 
desires  is  contained  in  the  one  word — faith.  Faith 
has  ever  to  do  with  the  Invisible,  with  what 
appears  to  man  most  unlikely.  When  the  Divine 
apprared  in  Jetius,  in  what  a  lowly  form  was  it 
hidden !  Thirty  years  He  lived  in  NazHi<;th,  and 
they  had  seen  nothing  in  Him  but  the  son  of  i\ 
carpenter.  It  was  only  with  His  baptism  that  His 
Divine  Sonship  came  into  coujplete  and  perfect 
consciousness.  Even  to  His  disciples  His  Divine 
glory  was  often  hidden.     How  much  more  when 


r 


84 


THE  SPIRIT  OF  CliKIST. 


the  Life  of  God  enters  the  depths  of  our  sinful 
being,  will  it  be  matter  of  faith  to  recognise  it ! 
Let  us  meet  the  Spirit  in  holy,  liumble  faith.  Let 
us  not  be  content  just  to  know  that  the  Spirit  is  in 
us :  that  will  profit  us  but  little.  Let  us  cultivate 
the  habit,  in  each  religious  exercise,  of  bowing 
reverently  in  silence  before  God,  to  give  the  Spirit 
the  recognition  that  is  His  due,  and  keep  down  tlie 
will  of  the  flesh  that  is  so  ready  with  its  service  of 
God.  Let  us  wait  on  the  Spirit  in  deep  dependence. 
Let  us  have  a  season  of  quiet  meditation,  in  which 
we  enter  the  inner  temple  of  our  heart,  to  see  that 
all  there  is  indeed  surrendered  to  the  Spirit,  and 
there  bow  before  the  Father  to  ask  and  expect  from 
Him  the  mighty  working  of  the  Holy  Spirit.  How- 
ever little  we  see  or  feel,  let  us  believe.  The 
Divine  is  always  first  knowu  by  believing.  As  we 
continue  believing,  we  shall  be  prepared  to  know 
and  to  see. 

There  is  no  way  of  knowing  a  fruit  but  by 
tasting  it.  There  is  no  way  of  knowing  the  light 
but  by  being  in  it  and  using  it.  There  is  no  way 
of  knowing  a  person  but  by  intercourse  with  him. 
There  is  no  way  of  knowing  the  Holy  Spirit  but  by 
possessing  Him,  and  being  possessed  of  Him.  To 
live  in  the  Spirit  is  the  only  way  to  know  the 
Spirit.  To  have  Him  in  us,  doing  His  work,  and 
giving  us  His  fellowship,  this  is  the  path  the  Master 
opens  when  He  says :  '  Ye  know  Him,  for  He  shall 
be  in  ym.' 

Believer !  for  the  excellency  of  the  knowledge  of 


KNOWING  THE  SPIRIT. 


85 


Christ  Jesus  Paul  counted  all  things  but  loss. 
Shall  we  not  do  so  too  ?  Shall  we  not,  to  know 
the  glorified  Christ  through  the  Spirit,  give  up 
everything  ?  Oh,  let  us  think  of  it !  the  Father 
hath  sent  the  Spirit  that  we  might  fully  share  in 
the  glory  of  the  glorified  Christ !  Shall  we  not 
give  ourselves  up  to  have  Him  in  us,  to  let  Him 
have  all  in  us,  that  we  may  fully  know  Him, 
through  whom  alone  we  can  know  the  Son  and  tlio 
Father  ?  I^t  us  even  now  yield  ourselves  to  the 
full  to  the  indwelling  and  teaching  of  the  Blessed 
Spirit  whom  the  Son  hath  given  us  from  the 
Father. 


Blessed  Father !  who  hast,  in  the  name  of  Christ, 
sent  us  Thy  Holy  Spirit,  graciously  hear  my  prayer, 
and  grant  that  I  may  know  Him  indeed  by  hav  iig 
Hini  within  me.  May  His  witness  to  Jesus  be 
divinely  clear  and  mighty,  may  His  leading  and 
sanctifying  be  in  such  holy  p(  er,  may  His  indwell- 
ing in  my  spirit  be  in  such  '  ith  and  Life,  tbi^l  the 
consciousness  of  Him  as  m;  i^ife  may  be  as  simple 
and  sure  as  of  my  natural  1  j,  As  the  light  is  tlie 
sufficient  witness  to  the  s^mi,  may  His  light  be  its 
own  witness  to  the  present  c  of  Jesus. 

And  lend  me,  0  ray  Father,  in  knowing  Him  t:) 
know  arii'ht  the  mystery  of  Thy  Love  in  giving 
Him  within.  May  I  understand  how  it  was  not 
enough  to  Thee  to  work  h\  me  by  Thy  secret, 
unknown,  Alniij^lity  Power,  nor  even  to  work  through 
Him  who  came  to  the  earth  to  reveal  Thee.     Thy 


!s     i 


86 


THE  SPIRIT  OF  CHRIST. 


Soil  had  something  more,  and  better  still,  for  ns — 
the  Spirit,  the  Blessed  Tliird  in  the  Godhead,  was 
sent,  that  Thy  Personal  Presence,  the  most  intimate 
union  and  unbroken  fellowship  with  Thee,  might  be 
my  portion.  The  Holy  Spirit,  Thy  very  Life  and 
Self,  has  come  to  b^  now  the  life  of  my  very  self, 
and  so  take  me  wholly  for  Thine  own. 

0  my  God,  do  teach  me  and  all  Thy  people  to 
know  Thy  Spirit.  Not  only  to  know  that  He  is  in 
IS,  not  only  to  know  somewhat  of  His  working,  but 
to  know  Him  as  in  His  very  person  He  reveals  and 
glorifies  the  Son,  and  in  Him  Thee  the  Father. 
Amen. 


1.  A  Church  or  a  believer  may  have  a  correct  apprehension  of  all  that 
Scripture  aays  of  the  Holy  Spirit,  may  know  all  about  Him,  and  yet  know 
little  of  Hitmelf  aa  the  Divine  Revelation  of  a  'resent  Christ  as  Saviour  and 
King. 

2.  The  word  alone  cannot  teach  us  to  know  the  Spirit.  The  word  Is  Indeed 
the  test.  But  to  apply  the  teat  of  the  Word  with  certainty,  we  need  with 
certainty  to  know  the  Hpirlt,  and  that  He  Is  teaching  us. 

3.  '  The  world  cannot  receive  Him,  for  It  seeth  Him  not,  neither  knoweth 
Him.'  'We  recefi'ed  not  the  spirit  of  the  world,  but  the  Spirit  which  Is  of 
6od,  that  we  might  kTiOTr.*  The  spirit  of  the  world  and  its  wisdom  cannot 
possibly  know  the  Spirit  of  Qod.  There  must  be  a  very  unworldly  spirit  to 
know  the  Spirit  that  comes  from  Heaven, 

4.  Brother  I  would  you  know  the  Spirit  ?  Remember  He  will  reoea'  Himself 
If  you  will  submit  to  the  laws  of  His  Indwelling.  These  are  very  simple. 
Bt,:ieve  that  He  dwells  In  you,  and  exercise  this  faith  continually.  Yield 
yourself  whole-hearted  to  His  leading,  as  to  One  who  has  the  aole  and  whole 
guidance  of  jour  life.  And  wait  then.  In  very  lowly  humility  and  dependence, 
on  Hla  fjrther  teaching,  and  the  fuller  experience  of  Hla  Indwelling  and  work. 
You  may  be  aure  of  It,  the  word  will  be  fulfilled:  '  Ye  know  Him,  for  He  shall 
be  In  you.' 

6.  '  If  we  believe  He  la  a  person  In  the  Trinity,  let  ua  treat  with  Him  aa 
a  person,  apply  ouraelvea  to  Him  aa  a  person,  glorify  Him  in  our  hearts  as 
a  person,  dart  forth  beams  of  special  and  oeculiar  love  to,  and  converse 
with  Him,  as  a  person.  Let  ua  fear  to  grieve  Him,  and  also  believe  on  Him 
M  a  person,'— Goouviin 


THE  SPIKIT  OF  TKUXU. 


87 


Ninth   Day. 


THE    SPIRIT   OF   CHRISt 


JTfie  Spirit  of  dtudj. 


*  But  whan  the  Comforter  ia  come,  whom  I  will  send  onto 
you  from  the  Father,  even  Spirit  of  Truth,  which  pro- 

«eedeth  from  the  Father,  He  suall  bear  witness  of  me.' — John 
XV.  26. 

» When  He,  the  Spirit  of  Truth,  is  come,  He  shall  guide  you 
into  all  the  Truth  ;  for  He  shall  not  speak  from  Himself; 
but  whatsoever  things  He  shall  hear,  these  shall  He  speak.v—i 
John  xvi.  13. 


GOD  created  man  in  His  image ;  to  become  like 
Himself,  capable  of  holding  fellowship  with 
Him  in  His  glory.  In  Paradise  two  ways  were  set 
before  man  for  attaining  to  this  likeness  to  God. 
These  were  typified  by  the  two  trees — thut  of  life, 
and  that  of  knowledge.  God's  way  was  the  former, 
— through  life  would  come  the  knowledge  and  like- 
ness of  God  ;  in  abiding  in  God's  wdl,  and  partaking 
of  God's  life,  man  would  be  perfected.  In  recom- 
mending the  other,  Satan  assured  man  that  know- 
ledge was  the  one  thing  to  be  desired  to  make  us 


like    God.     And    when    man    ciiose    the 


light 


of 


f 


88 


TilK  SPIRIT  OK  CUKIST. 


knowledge  above  tlie  life  in  obedience,  lie  entered 
upon  the  terrible  path  that  leads  to  death.^  Tiie 
desire  to  know  became  his  greatest  temptation ;  hi3 
whole  nature  was  corrupted,  and  knowledge  was  to 
him  more  than  obedience  and  more  tlian  life. 

Under  the  power  of  this  deceit,  that  promises 
hnppiness  in  knowledge,  the  human  race  is  still  led 
astray.  And  nowhere  does  it  show  its  power  more 
terribly  than  in  connection  with  the  true  religion 
and  God's  own  revelation  of  Himself.  Even  when 
the  word  of  God  is  accepted,  the  wisdom  of  the 
world  and  of  the  flesh  ever  enters  in  ;  even  spiritual 
Truth  is  robbed  of  its  power  when  held,  not  in  the 
life  of  the  Spirit,  but  in  the  wisdom  of  man. 
Where  Truth  enters  into  the  inward  parts,  as  God 
desires,  there  it  becomes  the  life  of  the  spirit.  Bul 
it  may  also  only  reach  the  outer  parts  of  the  soul, 
the  intellect  and  reason,  and  while  it  occupies  and 
pleases  there,  and  satisfies  us  with  the  imagination 
that  it  will  thence  exercise  its  influence,  its  power 
is  nothing  more  than  that  of  human  argument  and 
wisdom,  that  never  reaches  to  the  true  life  of  the 
spirit.     For  there  is  a  truth  of  the  understanding 


*  After  I  had  found  the  illustration  of  the  two  tn-es  elsewhere, 
and  written  the  above,  I  noticed  the  following  in  Codet  on  JcVu 
i.  4  :  '  Is  it  not  natural  in  such  a  context  to  see  in  the  two  words  L\ff. 
and  Lights  and  in  the  relations  wliich  John  establishes  between 
them,  an  allusion  to  the  tree  of  life  aud  to  that  of  knowleilge? 
After  having  eaten  of  the  former,  man  would  have  been  called  to 
feed  on  the  second.  John  initiates  us  into  the  real  essence  ol  these 
primordial  and  niyst3rious  facts,  and  gives  us  in  this  verse,  as  it 
were,  thj  philosopliy  of  Paradise,' 


THE  SPIRIT  OF  TRUTH. 


80 


and  feelings,  which  is  only  natural,  the  hnnmn 
inia[,'e  or  form,  the  shadow  of  Divine  Truth.  There 
is  a  Truth  which  is  suhstance  and  reality,  communi- 
cuiing  to  him  who  holds  it  the  actual  possession, 
the  life  of  the  things  of  which  others  only  think  and 
speak.  The  truth  in  shadow,  in  form,  m  thought, 
was  all  the  law  could  give ;  and  in  that  .he  religion 
of  the  Jews  consisted.  The  truth  of  substance, 
the  Truth  as  a  Divine  life,  was  what  Jesus  brought 
as  the  Only-begotten,  full  of  grace  and  truth.  He 
is  Himself  '  the  Truth.'  ^ 

In  promising  the  Holy  Spirit  to  His  disciples,  our 
Lord  speaks  of  Him  as  the  Spirit  of  Truth.  That 
Truth,  which  He  Himself  is,  tliat  Truth  and 
Grace  and  Life  which  He  brought  from  heaven  as 
a  substantial  spiritual  reality  to  communicate  to  us, 
that  Truth  has  its  existence  in  the  Spirit  of  God : 
He  is  the  Spirit,  the  inner  life  of  that  Divine 
Truth.  And  when  we  receive  Him,  and  just  as  far 
as  we  receive  Him,  and  give  up  to  Him,  He  makes 
Christ,  and  the  Life  of  God,  to  be  Truth  in  us 
divinely  real ;  He  gives  it  to  be  in  us  of  a  truth. 
lu  His  teaching  and  guiding  into  the  Truth,  He 
does  not  give  us  only  words  and  thoughts  and 
images  and  impressions,  coming  to  us  from  without, 
from  a  book  or  a  teacher  outside  of  us.  He  enters 
the  secret  roots  of  our  life,  and  plants  the  Truth  of 

*•  '  The  word  trtte  in  John,  as  in  classical  writers,  signifies  not  th« 
trm  in  opposition  to  the  false^  but  the  veritable ,  the  perfect  real- 
ization of  the  idea  in  opposition  to  a^l  its  imperfect  manifestations. 
— Godet,  John  i.  9.     See  Note  E. 


90 


THE  SPIRIT  OF  CHRIST. 


1^ 


God  there  as  a  seed,  and  dwells  in  it  as  a  Divino 
Life.  And  when,  in  faith,  and  expectation,  and 
suriender,  this  Hidden  Life  is  cherished  and 
nourished  there,  He  quickens  and  strengthens  it,  so 
that  it  grows  stronger  and  spreads  its  branches 
through  the  whole  being.  And  so,  not  from  with- 
out but  from  within,  not  in  word  but  in  power,  in 
Life  and  Truth,  the  Spirit  reveals  Christ  and  all  Ho 
has  for  us.  He  makes  the  Christ,  who  has  been 
to  us  so  much  only  an  image,  a  thought,  a  Saviour 
outside  and  above  us,  to  be  Truth  within  us.  The 
Spirit  brings  with  His  incoming  the  Truth  into  us ; 
and  then,  having  possessed  us  from  within,  guides 
us,  as  we  can  bear  it,  into  all  the  truth. 

In  His  promise  to  send  the  Spirit  of  Truth 
from  the  Father,  our  Lord  very  definitely  tells  us 
what  His  principal  work  would  be.  *  He  shall  bear 
witness  of  me.'  He  had  just  before  said,  *  I  am  the 
Truth ;  *  the  Spirit  of  Truth  can  have  no  work  but 
just  to  reveal  and  impart  the  fulness  of  Grace  and 
Truth  that  there  are  in  Christ  Jesus.  He  came 
down  from  the  glorified  Lord  in  heaven  to  bear 
witness  within  us,  and  so  through  us,  of  the  reality 
and  the  power  of  the  redemption  which  Christ  has 
accomplished  there.  There  are  Christians  who  are 
afraid  that  to  think  much  of  the  Spirit's  presence 
within  us  will  lead  us  away  from  the  Saviour 
above  us.  A  looking  within  to  ourselves  may  do 
this ;  we  may  be  sure  that  the  silent,  believing, 
adoring  recognition  of  the  Spirit  within  us  will  only 
lead  to  a  fuller,  a  more  true  and  spiritual  apprehen- 


>^'„ 


\ 


THE  SPIRIT  OP  TRUTH. 


91 


\ 


lion  that  Christ  alone  is  indeed  all  in  all.  '  He 
shall  bear  witness  of  nie.*  '  He  shall  glorify  me.' 
It  is  He  will  make  our  knowlecige  of  Christ  Life 
and  Truth,  an  experience  of  the  Power  with  which 
He  works  and  saves.^ 

To  know  what  the  disposition  or  state  of  mind 
is  in  which  we  can  fully  receive  this  guiding  into 
all  Truth,  note  the  remarkable  words  our  Lord  uses 
#Joncerning  the  Spirit :  '  He  shall  guide  you  into  all 
the  Truth,  for  He  shall  not  speak  from  Himself ; 
but  whatsoever  things  He  shall  hear,  these  shall  He 
speak.'  The  mark  of  this  Spirit  of  Truth  is  a 
wondrous  Divine  Teachableness.  In  the  mystery 
of  the  Holy  Trinity  there  is  nothing  more  beautiful 
than  this,  that  with  a  Divine  equality  on  the  part 
of  the  Son  and  the  Spirit,  there  is  also  a  perfect 
subordination.  The  Son  could  claim  that  men 
should  honour  Him  even  as  they  honoured  the 
Father,  and  yet  counted  it  no  derogation  from  that 
honour  to  say.  The  Son  can  do  nothing  of  Himself ; 
as  I  hear,  so  I  speak.  And  even  so  the  Spirit  of 
Truth  never  speaks  from  Himself.  We  should 
think  He  surely  could  speak  from  Himself ;  but  no, 
only  what  He  hears,  that  He  speaks.  The  Spirit 
that  fears  to  speak  out  of  its  own,  that  listens  for 
God  to  speak,  and  only  speaks  when  God  speaks, 
this  is  the  Spirit  of  Truth. 

And  this  is  the  disposition  He  works,  the  life 
He  breathes,  in  those  who  truly  receive  Him — 
that  gentle  teachableness  which   marks    the    poor 

1  See  Note  F,  on  the  Mission  of  the  Spirit. 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


1.0 


I.I 


liilM    125 
Itt  IM   12.2 


11-25  III  1.4 


M 
^ 


Photographic 

Sciences 
Corporation 


4*^' 


4 


\ 


:\ 


\ 


V 


^.>. 


>?!^°^ 

^.1^' 


\ 


'^^ 


23  WiST  MAIN  STRHT 

WIBSTIR,N.Y.  I4SM 

(716)«72-4S03 


92 


THE  a?IKlT  OF  CHRIST. 


in  spirit,  the  broken  in  heart,  who  have  become 
conscious  that  as  worthless  as  their  righteousness, 
is  their  wisdom,  or  power  of  apprehending  spirilual 
truth  ;  that  they  need  Christ  as  much  for  *^ho  ono 
as  the  other,  and  that  the  Spirit  wiihin  them  alone 
can  be  the  Spirit  of  Truth.  He  shows  us  how, 
even  with  the  word  of  God  in  our  hands  and  on 
our  tongues,  we  may  be  utterly  wanting  in  that 
waiting,  docile,  submissive  spirit  to  which  alone  its 
spiritual  meaning  can  be  revealed.  He  opens  our 
eyes  to  the  reason  why  so  much  Bible  reading,  and 
Bible  knowledge,  and  Bible  preaching  has  so  little 
fruit  unto  true  holiness ;  because  it  is  studied  and 
lield  with  a  wisdom  that  is  not  from  above,  that  was 
not  asked  for  and  waited  for  from  God.  The  mark 
of  the  Spirit  of  Truth  was  wanting.  He  speaketb 
not.  He  thinketh  not  from  Himself;  what  He 
hears,  that  He  speaks.  The  Spirit  of  Truth  receives 
everything  day  by  day,  step  by  step,  from  God  in 
heaven.  He  is  silent,  and  does  not  speak,  except 
and  until  He  hears. 

These  thoughts  suggest  to  us  the  great  danger  of 
the  Christian  life — seeking  to  know  the  Truth  of 
God  in  His  word  without  the  distinct  waiting  on  the 
Spirit  of  Truth  in  the  heart  The  tempter  of 
Paradise  still  moves  about  among  men.  Knowledjoe 
is  still  his  great  temptation.  How  many  Christians 
there  are  who  could  confess  that  their  knowledge  of 
Divine  Truth  does  but  little  for  them  :  it  leaves 
them  powerless  against  the  world  and  sin;  they 
know  little  of  the  light  and  the  liberty,  the  strength 


THE  SPIUIT  OF  TRUTH. 


93 


Mid  the  joy  the  Truth  was  meant  to  bring.  It  is 
because  they  take  to  themselves  God's  truth  in  tlie 
power  of  human  wisdom  and  human  thought,  and 
wait  not  for  the  Spirit  of  Truth  to  lead  them  into  it. 
Most  earnest  efibrts  to  abide  in  Christ,  to  walk  like 
Christ,  have  failed  because  their  faith  stood  more  in 
the  wisdom  of  man  than  in  the  power  of  God. 
Most  blessed  experiences  liave  been  short-lived, 
because  they  knew  not  that  the  Spirit  of  Truth  was 
within  them  to  make  Christ  and  His  Holy  Presence 
an  abiding  reality. 

These  thoughts  suggest  the  great  need  of  the 
Christian  life.  Jesus  said,  *  If  any  man  will  come 
after  me,  let  him  deny  himself,  and  follow  me.' 
Many  a  one  follows  Jesus  without  denying  himself. 
And  there  is  nothing  that  more  needs  denying  than 
our  own  wisdom,  the  energy  of  the  fleshly  mind,  as 
it  exerts  itself  in  the  things  of  God. 

Let  us  learn  that  in  all  our  intercourse  with 
God,  in  His  word  or  prayer,  in  every  act  of  worship, 
the  first  step  ought  to  be  a  solemn  act  of  abnega- 
tion, in  which  we  deny  our  power  to  understand 
God's  word,  or  to  speak  our  words  to  Him,  without 
the  special  Divine  leading  of  the  Holy  Spirit. 
Christians  need  to  deny  even  more  than  their  own 
righteousness,  their  own  wisdom ;  this  is  often  the 
most  difficult  part  of  the  denial  of  self.  In  all 
worship  we  need  to  realize  the  alone  suthciency  and 
the  absolute  indispensableness,  not  only  of  the 
Blood,  but  '3  much  of  the  Spirit  of  Jesus.  This  is 
the  meaning  of  the  call  to  be  silent  unto  God,  and 


I 


94 


THE  SPIRIT  OF  CHRIST. 


in  quiet  to  wait  on  Him ,  to  hush  the  rush  of 
thoughts  and  words  in  God's  presence,  and  in  deep 
humility  and  stillness  to  wait,  and  listen,  and  hear 
what  God  will  sa}>.  The  Spirit  of  Truth  never 
speaks  from  Himself:  what  He  hears,  that  He 
speaks.  A  lowly,  listening,  teachable  spirit  is  the 
mark  of  the  presence  of  the  Spirit  of  Truth. 

And  then,  when  we  do  wait,  let  us  rejnember 
that  even  then  the  Spirit  of  Truth  does  not  at  once 
or  first  speak  in  thoughts  that  we  can  at  once 
apprehend  and  express.  These  are  but  on  the 
surface.  To  be  true  they  must  be  rooted  deep. 
They  must  have  hidden  depth  in  themselves.  The 
Holy  Spirit  is  the  Spirit  of  Truth  because  He  is  the 
Spirit  of  Life:  the  Life  is  the  Light.  Not  to 
thought  or  feeling  does  He  speak  in  the  first  place, 
but  in  the  hidden  man  of  the  heart,  in  the  spirit  of 
a  man  which  is  within  him,  in  his  inmost  parts,  ^t 
is  only  to  faith  that  it  is  revealed  what  His  teaching 
means,  and  what  His  guidance  into  the  Truth.  I^t 
our  first  work  therefore  to-day  again  be  to  believe  ; 
that  is,  to  recognise  the  Living  God  in  the  work  He 
undertakes  to  do.  Let  us  believe  in  the  Holy  Spirit 
as  the  Divine  Quickener  and  Sanctifier,  who  is  already 
within  us,  and  yield  up  all  to  Him.  He  will  prove 
Himself  the  Divine  Enlightener:  the  Life  is  the 
Light.  Let  the  confession  that  we  have  no  life  or 
goodness  of  our  own  be  accompanied  by  the  con- 
fession that  we  have  no  wisdom  either ;  the  deeper 
our  sense  of  this,  the  more  precious  will  the  promise 
of  the   Spirit's   guidance    become.     And  the  deep 


THE  SPIRIT  OF  TRUTH. 


95 


assurance  of  having  the  Spirit  of  Truth  within  us 
will  work  in  us  the  holy  teacher's  likeness,  and  the 
quiet  hearkening  to  which  the  secrets  of  the  Lord 
shall  be  revealed. 


0  Lord  God  of  Truth !  who  seekcst  Truth  in  the 
inward  parts  in  them  that  worship  Thee,  I  do  bless 
Thee  again  that  Thou  hast  given  me  too  the  Spirit 
of  Truth,  and  that  He  now  dwells  in  me.  I  bow 
before  Thee  in  lowly  fear  to  ask  that  I  may  know 
Him  aright,  and  walk  before  Thee  in  the  living 
consciousness  that  the  Spirit  of  Truth,  the  Spirit  of 
Christ,  who  is  the  Truth,  is  indeed  within  me,  the 
inmost  self  of  my  new  life.  May  every  thought 
and  word,  every  disposition  and  habit,  be  the  proof 
that  the  Spirit  of  Christ,  who  is  the  Truth,  dwells 
and  rules  within  me. 

Especially  do  I  ask  Thee  that  He  may  witness 
to  me  of  Christ  Jesus.  May  the  Truth  of  His 
atonement  and  blood,  as  it  works  with  living 
efficacy  in  the  upper  sanctuary,  dwell  in  me  and  I 
in  it.  May  His  Life  and  Glory  no  less  be  Truth  in 
me,  a  living  experience  of  His  Presence  and  Power. 
O  my  Father!  may  the  Spirit  of  Thy  Son,  the 
Spirit  of  Truth,  indeed  be  my  life.  May  each  word 
of  Thy  Son  through  Him  be  made  true  in  me. 

1  do  thank  Thee  once  again,  0  my  Father,  that 
He  dwelleth  within  me.  I  bow  my  knees  that 
Thou  wouldest  grant  that,  according  to  the  riches 
of  Thy  glory,  He  may  work  mightily  in  me  and  all 
Thy  saints.      Oh,  that  all   Thy  people  may  know 


96 


THE  SPIRIT  OF  CHRIST. 


tin's  their  privilege  and  rejoice  in  it :  the  Holy 
Spirit  vvitliin  them  to  reveal  Christ,  full  of  Grace 
and  Truth,  as  Truth  in  them.     Amen. 


/.  Aa  bodily  tight  Is  a  function  of  healthy  animal  life,  $o  spiritual  light 
comes  only  out  of  a  healthy  spiritual  life.  Life  truths  can  only  be  known  by 
living  them ;  the  Spirit  of  life  only  by  living  In  the  Spirit.  Where  faith 
txercises  itself  In  accepting  and  yielding  to  the  life  of  the  Spirit  In  the  hidden 
part,  the  new  spirit,  there  its  ear  will  be  opened,  and  the  voice  of  the  Spirit 
will  be  heard.  The  Spirit  of  Life  is  the  Spirit  of  Truth.  Within  you,  In  your 
Inmost  part,  this  Is  what  Qod  says. 

2.  Sin  has  a  twofold  effect ;  It  Is  not  only  guilt,  but  death ;  It  not  only 
works  legal  condemnation  from  above,  but  moral  corruption  within.  Redemp- 
tion is  not  only  righteousness  but  life  :  not  only  objective  but  subjective 
restoration  to  Qod'a  favour  and  fellowship.  The  first  is  the  work  of  the  Son 
for  us,  the  second  of  the  Spirit  of  the  Son  within  us.  There  are  many  who 
cling  most  firmly  to  the  work  of  the  Son  for  us,  and  yet  fall  of  the  peace  and 
the  power  He  gives,  because  they  do  not  fully  yield  to  the  work  of  the  Spirit  In 
us  As  full  and  clear  as  our  acceptance  of  the  Divine  Atoning  Saviour  mu;t 
be  our  assurance  of  the  Divine  Indwelling  Spirit,  to  make  that  Saviour's  work 
Truth  in  us.    The  Spirit  of  Truth  within  us,  this  is  the  Spirit  of  Christ. 

3.  '  Behold,  Thou  deslrest  Truth  in  the  inward  parts,  and  In  the  hidden  part 
Th-  "ialt  mak»  me  to  know  Wisdom.'  The  Truth  and  Wisdom  were  not  to  bs 
In  the  mere  understanding,  but  In  the  Inward  hide  i  Life  of  the  Spirit  Tk* 
$pMt  of  Tmth,  now  liwelUng  in  lu^  it  Uitfulfitmont  qf  thi»  prophooi^ 


J 


THE  BXTEDIEKCY  OF  THE  SPIRIT'S  C0MI5G.        97 


Tenth  Day. 


THE  SPIRIT  OF  CHRIST. 

£\}t  fflfxpeli{enc5  of  tlje  Spirit's  Comings 

'  I  tell  yoa  the  truth ;  it  in  expedient  for  you  that  I  go  away : 
for  if  I  go  not  away,  the  Comforter  will  not  come  ;  but  if  I  go^ 
I  will  send  Him  unto  you.'— John  xvi.  7. 

AS  our  Lord  is  leaving  this  world,  He  promises 
the  disciples  here  that  His  departure  will  bo 
their  gain  ;  the  Comforter  will  take  His  place,  and 
be  to  them  far  better  than  He  ever  had  been  or 
could  be  in  His  bodily  presence.  This  very  specially 
in  two  aspects.  His  intercourse  with  them  had 
never  been  unbroken,  but  liable  to  interruption; 
now  it  would  even  be  broken  off  by  death,  and  they 
would  see  Him  no  more.  The  Spirit  would  abide 
with  them  for  ever.  His  own  intercourse  had  been 
very  much  external,  and,  in  consequence  of  this,  had 
not  resulted  in  what  might  have  been  expected. 
The  Spirit  would  be  in  them ;  His  coming  would  be 
as  an  Indwelling  Presence,  in  the  power  of  which 
they  should  have  Jesus  too  in  them  as  their  Life 
and  their  Strength. 

o 


98 


THE  .SriKIT  OF  CllinST. 


During  tlie  life  of  our  Lord  on  cmtb,  each  of  TTis 
disciples  was  dealt  with  hy  Him  in  accordanco 
witii  his  peculiar  character,  and  ihe  special  circum- 
stances in  which  he  nii;,dit  be  placed.  The  inter- 
course was  an  intensely  personal  one :  in  every 
thing  He  proved  that  He  knew  His  slieep  hy  name. 
For  each  there  was  a  thoughtl'ulness  and  a  wisdom 
that  met  just  what  was  requiied.  Would  the  Spirit 
supply  this  need  too,  and  give  back  that  tenderness 
of  personal  interest  and  that  special  individual 
dealing  which  had  made  the  guidance  of  Jesus  so 
precious  ?  We  cannot  doubt  it.  All  that  Christ 
had  been  to  them,  the  Spirit  was  to  restore  in 
greater  power,  and  in  a  b^lessedness  that  should 
know  no  break.  They  wore  to  be  far  happier  and 
S'"»r  and  stronger  with  Jesus  in  heaven,  than 
'  jy  ever  could  have  been  with  Him  on  earth. 
This,  the  chief  beauty  and  blessedness  of  their 
discipleship  of  such  a  Master,  that  He  was  so  wise 
and  patient  to  give  to  each  one  just  what  he  needed, 
and  to  make  each  one  feel  that  he  had  in  Him  his 
best  friend,  could  never  be  left  out.  The  indwelling 
of  the  Spirit  was  meant  to  restore  Christ's  most 
personal  intercourse  and  guidance,  His  direct  personal 
friendship. 

It  is  to  many  a  matter  of  great  difficulty  to 
conceive  of  this  or  to  believe  it ;  much  less  do  they 
exp(Tience  it.  The  thought  of  Christ  walking  with 
men  on  earth,  living  and  guiding  them,  is  so  cl-ar; 
the  thought  of  a  Spirit  hiding  Himself  within  us, 
and  speaking,  not  in  distinct  thoughts,  but  only  in 


THE  EXIKhir.NrY  i)F  TIIK  8lMI:Il's  COMING.        99 

tlie  secret  depths  of  the  life,  makes  His  guidance  so 
much  luore  diHicnh. 

And  yet  just  what  constitutes  the  greater  difficulty 
of  the  new,  the  spiritual  intercourse  and  guidance, 
is  what  gives  it  its  greater  worth  and  hlessedness. 
It  is  the  same  principle  we  see  in  daily  life  r  diffi- 
culty calls  out  the  powers,  strengthens  the  will, 
develops  character,  and  makes  the  man.  In  a 
child's  first  lessons  he  has  to  be  helped  and  en- 
couraged ;  as  he  goes  on  to  what  is  more  difficult, 
the  teacher  leaves  him  to  his  own  resources.  A 
youth  leaves  his  parents*  roof  to  have  the  principles 
that  have  been  instilled  tested  and  strengthened. 
Ill  each  case  it  is  expedient  tliat  the  outward 
presence  and  help  be  withdrawn,  and  the  soul  be 
thrown  upon  itself  to  apply  and  assimilate  the 
lessons  it  had  been  taught.  God  wants  to  educate 
us,  indeed,  to  a  perfect  manhood,  not  ruled  by  an 
outward  law,  but  by  the  inner  life.  As  long  as 
Jesus  was  with  the  disciples  on  earth,  He  had  to 
work  from  without  inward,  and  yet  could  never 
effectually  reach  or  master  the  inmost  parts.  When 
He  went  away  He  sent  the  Spirit  to  be  in  them, 
that  now  their  growth  might  be  from  within  outward. 
Taking  possession  first  of  the  inmost  secret  recesses 
of  their  being  by  His  Spirit,  He  would  have  them, 
in  the  voluntary  consent  and  surrender  to  His 
inspiration  and  guidance,  personally  become  what 
He  Himself  is,  through  His  Spirit  in  them.  So  they 
would  have  the  framing  of  their  life,  the  forming  of 
their  character,  in  their  own  hands,  in  the  power  of 


-.1 


100 


THE  SWIilT  OF  CHUIST. 


ii  i 


the  Divine  Spirit,  wlio  really  had  become  their  spirit 
So  they  would  grow  up  to  that  true  sidf-stan(lin^;ness, 
that  true  independence  of  the  outward,  in  wliich 
they  should  become  like  Himself,  a  true,  f»^i»arate 
person,  having  life  in  himself,  and  yet  only  living 
in  the  Father. 

As  long  as  the  Christian  only  asks  what  is  oasy 
and  pleasant,  he  will  never  understand  that  it  is 
expedient,  really  better  for  us,  that  Christ  should 
not  be  on  earth.  But  as  soon  as  the  thoughts  of 
difficulty  and  sacrifice  are  set  aside,  in  the  honest 
desire  to  become  a  truly  God-like  man,  bearing  the 
full  image  of  the  first-born  Son,  and  in  all  things 
living  well-pleasing  to  the  Father,  the  thought  of 
Jesus'  departure  that  His  Spirit  may  now  become 
our  very  own,  and  we  be  exercised  and  disciplined 
in  the  life  of  faith,  will  be  welcomed  with  gladness 
and  gratitude.  If  to  follow  the  leading  of  the 
Spirit,  and  specially  the  personal  friendship  and 
guidance  of  Jesus  in  it,  be  a  much  more  difficult 
and  dangerous  path  than  it  would  have  been  to 
follow  Him  on  earth,  we  must  remember  the  privilege 
we  enjoy,  the  nobility  we  attain,  the  intimacy  of 
fellowship  with  God  we  enter  into, — all  these  are 
infinitely  greater.  To  have  the  Holy  Spirit  of  God 
coming  through  the  human  nature  of  our  Lord, 
entering  into  our  spirits,  identifying  Himself  with 
us,  and  becoming  our  very  own  just  as  He  was  the 
Spirit  of  Christ  Jesus  on  earth,— surely  this  is  a 
blessedness  worth  any  sacrifice,  for  it  is  the  beginning 
of  the  indwelling  of  God  Himself. 


I 


TlIK  KXI'l  :)!KNCY  OF  THE  SPIKIT*8  COMING.      lOl 


But  to  see  that  it  is  such  a  privilege  and  to 
desire  it  very  earnestly  cIdcs  not  remove  the  difti- 
culty.  And  so  the  question  conies  again :  the 
intercourse  of  Jesus  with  His  disciples  on  earth,  so 
condescending  in  its  tenderness,  so  particular  and 
minute  in  its  interest,  so  consciously  personal  in  its 
love,  how  can  this  be  ours  in  the  same  degree  now 
that  He  is  absent,  and  the  Spirit  is  to  be  our  guide  7 
The  first  answer  here  is,  as  through  the  whole 
Christian  life,  by  faith.  With  Jesus  on  earth,  the 
disciples,  when  once  they  had  believed,  walked  by 
sight.  We  walk  by  faith.  In  faith  we  must 
accept  and  rejoice  in  the  word  of  Jesus:  *It  is 
expedient  for  you  that  I  ^o  away.'  We  must  take 
time  distinctly  to  believe  l^,  to  approve  6f  it,  to 
rejoice  that  He  is  gone  to  the  Father.  We  must 
learn  to  thank  and  praise  Him  that  He  has  called 
us  fo  this  life  in  the  Spirit.  We  must  believe  that 
in  this  gift  of  the  Spirit  the  presence  and  inter- 
course of  our  Lord  are  fully  secured  to  ttS  most 
certainly  and  effectually.  It  may  indeed  be  itl  a  way 
we  do  not  yet  understand,  because  we  have  so  little 
believed  and  rejoiced  in  the  gift  of  the  Holy  St)irit. 
But  faith  must  believe  and  praise  for  what  it  does 
not  yet  understand ;  let  us  believe  assuredly  and 
joyfully  that  the  Holy  Spirit,  and  Jesus  Himself 
through  Him,  will  teach  us  how  the  intercourse  and 
guidance  are  to  be  enjoyed. 

Will  teach  us.  Beware  of  misunderstanding 
these  words.  We  always  connect  teaching  with 
thoughts.     We  want  the  Spirit  to  suggest  to  us 


102 


THK  SriKIT  OF  CI  I II I  ST. 


It 


certain  conce)>tions  of  how  Josus  will  bo  with  ua 
find  in  us.  And  this  Ih  not  whut  He  docs.  The 
Spirit  dues  not  dwell  in  the  mind,  but  in  the  life. 
Not  in  what  loe  know,  but  in  what  we  are  does  the 
Spirit  begin  His  work.  Do  not  let  us  seek  or 
expect  at  once  a  clear  appreheiibion,  a  new  iusi<;ht, 
into  this  or  any  Divine  truth.  Knowledge,  thought, 
feeling,  action,  all  this  is  a  part  of  that  external 
religion  which  )he  external  presence  of  Jesus  had 
also  wrought  in  the  disciples.  The  Spirit  was  now 
to  come,  and,  deeper  down  than  all  these.  He  was 
to  be  the  Hidden  Presence  of  Jesus  within  the 
depths  of  their  personality.  The  Divine  Life  was 
in  a  newness  of  power  to  become  their  life.  And 
the  teaching  of  the  Spirit  would  begin,  not  in  word 
or  thought,  but  in  Power.  In  the  Power  of  a  Life 
working  in  them  secretly,  but  with  Divine  energy  \ 
in  the  Power  of  a  Faith  that  rejoiced  that  Jesus 
was  really  near,  was  really  taking  charge  of  the 
whole  life  and  every  circumstance  of  it,  the  Spirit 
would  inspire  them  with  the  faith  of  the  Indwelling 
Jesus.  This  would  be  the  beginning  and  the  blessed- 
ness of  His  teaching.  They  would  have  the  Life  of 
Jesus  within  them,  and  they  would  by  faith  know 
that  it  was  Jesus :  their  faith  would  be  at  once  cause 
and  effect  of  the  Presence  of  the  Lord  in  the  Spirit. 
It  is  by  such  a  faith — a  faith  which  the  Spirit 
breathes,  which  comes  from  His  being  and  living 
in  us — that  the  Presence  of  Jesus  is  to  be  as  real 
and  all-sufficient  as  when  He  was  on  earth.  But 
why  then  is  it  that  believers  who  have  the  Spirit 


THE  EXPKMENCY  OF  THE  SPIKIT's  COMING.      103 


do  not  experience  it  ujoro  consciously  and  fully  ? 
The  answer  is  very  simple :  they  know  and  honour 
the  Spirit  who  is  in  them  so  little.  They  have 
mnch  faith  in  Jesus  who  died,  or  who  reigns  in 
heaven,  but  little  faith  in  Jesus  who  dwells  in 
them  l)y  His  Spirit.  It  is  this  we  need:  faith  in 
Jesus  as  the  fultiller  of  the  promise,  *He  that 
believeth  in  me,  rivers  of  living  water  shall  flow 
out  of  him.*  We  must  believe  that  the  Holy  Spirit 
is  within  us  as  the  Presence  of  our  Lord  Jesus. 
And  we  must  not  only  believe  this  with  the  faith 
of  the  understanding  as  it  seeks  to  persuade  itself 
of  the  truth  of  what  Christ  says.  We  must  believe 
with  the  heart,  a  heart  in  which  the  Holy  Spirit 
dwells.  The  whole  gift  of  the  Spirit,  the  whole 
teaching  of  Jesus  concerning  the  Spirit,  is  to 
enforce  the  word :  *  The  Kingdom  of  God  is  within 
you.'  If  we  would  have  the  true  faith  of  the  heart, 
let  us  turn  inward,  and  very  gently  and  humbly 
yield  to  the  Holy  Spirit  to  do  His  work  in  ns. 

To  receive  this  teaching  and  this  faith,  which 
standeth  in  the  Life  and  Power  of  the  Spirit,  let 
us  above  all  fear  that  which  hinders  Him  most, — 
the  will  and  the  wisdom  of  man.  We  are  still 
surrounded  by  a  life  of  self,  of  the  flesh;  in  the 
service  of  God,  even  in  the  effort  to  exercise  faith, 
it  is  ever  putting  itself  forward,  and  putting  forth 
its  strength.  Every  thought,  not  only  every  evil 
thought,  but  every  thought,  however  good,  in  which 
our  mind  runs  before  the  Spirit,  must  be  brought 
into  captivity.     Let  us  lay  our  own  will  and  our 


I II' 


Mh( 


1-'    1^ 


I 


104 


THE  SPIRIT  OF  CHRIST. 


own  wisdom  captive  at  the  feet  of  Jesus,  and  wait 
in  faith  and  holy  stillness  of  soul  there.  The  deep 
consciousness  will  grow  strong  that  the  Spirit  is 
within  us,  and  that  His  Divine  Life  is  living  and 
growing  within  us.  As  we  thus  honour  Him,  and 
give  up  to  Him,  as  we  bring  our  fleshly  activity 
into  svil^jection  and  wait  on  Him,  He  will  not  put 
us  to  shame,  but  do  His  work  within  us.  He  will 
strengthen  our  inner  life;  He  will  quicken  our 
faith;  He  will  reveal  Jesus;  and  we  shall,  step 
by  step,  learn  that  the  Presence  and  Personal 
Intercourse  and  Guidance  of  Jesus  are  ours  as 
clearly  and  sweetly,  yea,  more  truly  and  mightily, 
than  if  He  were  with  us  on  earth.^ 

Blessed  Lord  Jesus  I  I  do  rejoice  that  Thou  art 
no  longer  here  on  earth.  I  do  bless  Thee  that  in 
a  fellowship  more  real,  more  near,  more  tender, 
more  effectual  than  if  Thou  wert  still  here  on  earth, 
Thou  dost  mfinifest  Thyself  to  Thy  disciples.  I  do 
bless  Thee  tiiat  Thy  Holy  Spirit  dwells  within  me, 
and  gives  me  to  know  what  that  fellowship  is,  and 
what  tlie  realness  of  Thy  holy  indwelling. 

Mo3t  ;Holy  Lord !  forgive  that  I  have  not  known 
Thy  Spirit  sooner  and  better,  that  I  have  not 
praised  and  loved  Thee  aright  for  this  most 
wonderful  gift  of  Thine  and  the  Father^s  love. 
And  do  teach  me  in  the  fulness  of  faith  to  believe 
in  Thee,  from  whom,  day  by  day,  the  fresh  anoint- 
ing flow3  and  fills  the  life. 

>  See  Note  G,  on  the  Name  Comforter, 


THK  EXPEDIENCY  OF  THE  SriRIT*S  COMINO.       105 


And  hear  me,  Lord,  when  I  cry  to  Thee  on 
behalf  of  so  many  of  Thy  redeemed  ones,  who  do 
not  yet  even  see  what  it  is  to  give  up  and  lose  tlie 
mixed  life  after  the.  fleshj  to  receive  in  its  stead  the 
life  that  is  in  the  power  of  the  Spirit.  With  many 
of  Thy  saints,  I  do  beseech  Thee,  oh,  grant  that 
the  Church  may  be  wakened  to  know  how  the  one 
mark  of  her  election,  the  one  secret  of  her  enjoy- 
ment of  Thy  Presence,  the  one  power  for  fulfilling 
her  calling,  is  that  each  believer  be  led  to  know 
tliat  the  Spirit  dwelleth  within  him,  and  that  the 
abiding  Presence  of  his  Lord  with  him  as  Keeper, 
and  Guide,  and  Friend  is  indeed  his  sure  portion. 
Grant  it,  Lord,  for  Thy  name's  sake.     Amen. 

1.  '  Thia,  "the  Comforter  will  not  come  if  I  go  not, "  la  a  convincing  proof 
that  the  gilt  of  the  Spirit  at  and  since  the  day  of  Pentecoit  U  some* 
t  Ing  TOTALLY  DISTINCT  tTom  anything  before  that  time:  a  new  and 

oftler  dispensation.'-  Alford. 

2.  The  knowledge  which  the  diaclplea  had  of  Jeaua  on  earth  waa  aome- 
thing  ao  bleaaed  and  DIulne  that  they  could  not  conceive  of  there  being  any- 
thing better.  They  could  only  think  with  sorrow  of  the  prospect  of  losing 
what  they  knew  to  be  of  Qod.  There  are  many  evangelical  Chrlatiana  who 
must  also  give  up  the  knowledge  they  have  hitherto  had  of  Christ,  If  He  la 
Indeed  to  be  revealed  in  them  In  the  power  of  the  Holy  Spirit  Becauae  I 
go  away,  aorrow  hath  filled  your  heart :  I  tell  you  the  truth.  It  la  expedient  for 
you  that  I  go  away :  these  words  can  only  be  fully  understood  when  they  have 
become  a  personal  experience.  The  more  external  knowledge  of  Christ,  with 
Its  life  of  effort  and  failure,  must  make  way  for  the  Spiritual  Indwelling. 

3.  The  !aw  of  the  Kingdom  is :  through  death  to  life,  losing  all  to  gain 
all.  The  great  hindrance  with  Christians  Is  their  trust  In  the  orthodoxy 
and  sufficiency  of  their  religious  knowledge.  If  they,  so  they  say,  could 
only  be  more  earnest  and  faithful.  Do  let  us  notice,  the  disciples  had 
not  to  be  more  earnest  and  faithful  In  the  use  of  their  privilege  In  having 
8>fch  a  Master ;  new  and  more  strenuous  efforts  would  only  have  led  to  new 
and  more  bitter  failu -e.  They,  though  true  disciples,  had  to  let  go,  to  lose, 
to  die  to  their  old  way  of  knowing  Christ,  and  to  receive  aa  a  gift  an 
entirely  new  life  of  intercourse  with  Him.  Oh,  if  Christians  could  only 
see  the  more  excellent  way  of  living  a  holy  life  I  the  Indwelling  Spirit  of 
Christ  Himself  du/elling  within  them,  revealing  and  maintaining  the  Preaenca 
of  their  Lord  In  powar 


106 


THE  SFXKIT  OF  CUBIST. 


Eleventh  Day. 


THE  SPIRIT  OF  CHRIST. 


JTfje  Spirit  glorifging  (Christ 

*It  in  expedient  for  you  that  I  go  away:  for  if  I  go  not 
Away,  the  Comforter  will  cot  come  ;  but  if  I  go,  I  will  send 
Bim  unto  yon.  .  .  .  He  shall  glorify  me :  for  He  shall  take 
of  mine,  and  declare  it  unto  you.*— John  xvi.  7,  14. 

THERE  is  a  twofold  glorifying  of  the  Son 
of  which  Scripture  speaks.  The  one  is  by 
the  Father,  the  otlier  by  the  Spirit :  the  one  takes 
place  in  heaven,  the  other  here  on  earth.  By  the 
one  He  is  glorified  '  in  God  Himself ; '  by  the  other, 
*  in  us'  (John  xiii.  32,  xvii.  10).  Of  the  former 
Jesus  spake:  *If  God  be  glorified  in  Him  (the  Son 
of  Man),  God  shall  also  glorify  Him  in  Himself, 
and  shall  strnightway  glorify  Him.*  And  again,  in 
the  high-priestly  prayer,  '  Father,  the  hour  is  come ; 
glorify  Thy  Son.  .  .  .  And  now,  0  Father,  glorify  me 
with  Thyself.'  Of  the  latter  He  said:  'The  Spirit 
shall  glorify  me.'     *  I  am  glorified  in  Him.' 

To  glorify  is  to  manifest  the  hidden  excellence 
and  worth  of  an  object.     Jesus,  the  Son  of  Man, 


THE  SPIIIIT  GLOKIFYING  CHRIST. 


107 


was  to  be  glorified  when  His  human  nature  v  as 
admitted  to  the  full  participation  of  the  power  and 
glory  in  which  God  dwells.  He  entered  into  the 
perfect  spirit  -  life  of  the  heavenly  world,  of  the 
Divine  Being.  And  all  the  angels  worshipped 
Him  as  the  Lamb  on  the  Throne.  This  heavenly, 
spiritual  glory  of  Christ  the  human  mind  cannot 
conceive  or  apprehend  in  truth.  It  can  only  be 
truly  known  by  being  experienced,  by  being  com- 
nuinicated  and  participated  in  the  inner  life.  This 
is  the  work  of  tlie  Holy  Spirit,  as  the  Spirit  of 
the  glorified  Christ.  He  comes  down  as  the  Spirit 
of  Glory,  and  reveals  the  glory  of  Christ  in  us  by 
dwelling  and  working  in  us,  in  the  life  and  the 
power  of  that  glory  in  which  Christ  dwelleth.  He 
makes  Christ  glorious  to  us  and  in  us.  And  so  He 
glorifies  Him  in  us,  and  through  us  in  them  who 
have  eyes  to  see.  The  Son  seeks  not  His  own 
glory :  the  Father  glorifies  Him  in  heaven,  the 
Spirit  glorifies  Him  in  our  hearts. 

Hut  oefore  this  glorifying  of  Christ  by  the  Spirit 
could  take  place,  He  must  first  needs  go  away  from 
His  disciples.  They  could  not  have  Him  in  the 
flesh  and  in  the  Spirit  too;  His  bodily  presence 
would  hinder  the  spiniual  indwelling.  They  must 
part  with  the  Christ  they  had  ere  they  could  receive 
tise  indwelling  Chiist  glorified  by  the  Holy  Spirit. 
Christ  Himself  had  to  give  up  the  life  He  had  ere 
H(;  could  be  glorified  in  heaven  or  in  us.  Even  so, 
in  union  with  Him,  we  must  give  up  the  Christ  we 
have  known,  the  measure  of  the  life  we  have  had 


Ill 


108 


THE  SPIUIT  OF  CHRIST. 


In  Him,  if  we  are  indeed  to  have  Him  glorified  to 
us  and  in  us  by  the  Holy  Spirit. 

I  am  persuaded  that  just  here  is  the  point  at 
which  very  many  of  God's  dear  children  need  tlie 
teaching,  *  It  is  expedient  that  I  go  away.'  Like 
His  disciples,  they  have  believed  in  Jesus ;  they 
love  and  obey  Him ;  they  have  experienced  much 
of  the  inexpressible  blessedness  of  knowing  and 
following  Him.  And  yet  they  feel  that  the  deep 
rest  and  joy,  the  holy  light  and  the  Divine  power 
of  His  abiding  Indwelling,  as  they  see  it  in  Holy 
Scripture,  is  not  yet  theirs.  Now  in  secret,  and 
then  under  the  blessed  influence  uf  the  fellowship 
of  the  saints,  or  the  teaching  of  God's  ministers  in 
church  or  convention,  they  have  been  helped  and 
wonderfully  blessed.  Christ  has  become  very 
precious.  And  yet  they  see  something  still  before 
them,  promises  not  perfectly  fulfilled,  wants  not 
fully  satisfied.  The  only  reason  can  be  this :  they 
have  not  yet  fully  inherited  the  promise :  '  The 
Comforter  shall  abide  with  you,  and  He  shall  be  in 
you.  He  shall  glorify  me.'  The  expediency  of 
Christ's  going  away  to  come  again  glorified  in  the 
Spirit  they  do  not  fully  understand.  They  have 
not  yet  been  able  to  say,  *Even  though  we  have 
known  Christ  after  the  flesh,  yet  now  know  we  Him 
so  no  more.' 

'  Knowing  Christ  after  the  flesh : '  it  is  this  must 
come  to  an  end,  must  make  way  for  knowing  Him 
in  the  power  of  the  Spirit.  After  the  flesh :  that 
means,  in  the  power  of  the  external,  of  words  and 


THE  SPIRIT  GLORIFYING  CHRIST. 


109 


thoughts,  of  efforts  and  feelings,  of  influences  and 
aids  coming  fror:*  within,  from  men  and  means. 
The  believer  who  has  received  the  Holy  Spirit,  but 
does  not  know  fully  what  this  implies,  and  so  does 
not  give  up  entirely  to  His  indwelling  and  leading, 
still,  to  a  great  extent,  has  confidence  in  the  flesh. 
Admitting  that  he  can  do  nothing  without  the 
Spirit,  he  still  labours  and  struggles  vainly  to  believe 
and  live  as  he  knows  he  should.  Confessing  most 
heartily,  and  at  times  experiencing  most  blessedly, 
that  Christ  alone  is  his  life  and  strength,  it  grieves 
and  almost  wearies  him  to  think  how  often  he  fails 
in  the  maintenance  of  that  attitude  of  trustful 
dependence  in  which  Christ  can  live  out  His  life 
in  him.  He  tries  to  believe  all  there  is  to  be 
believed  of  Christ's  nearness  and  keeping  and 
indwelling,  and  yet,  somehow,  there  are  still  breaks 
and  interruptions ;  it  is  as  if  faith  is  not  what  it 
should  be — the  substance  of  the  things  we  had 
lioped  for.  The  reason  must  be  that  the  faith  itself 
was  still  too  much  the  work  of  the  mind,  in  the 
power  of  the  flesh,  in  the  wisdom  of  man.  There 
has  indeed  been  a  revelation  of  Christ  the  Faithful 
Keeper,  the  Abiding  Friend,  but  that  revelation  has 
been,  in  part,  taken  hold  of  by  the  flesh  and  the 
fleshly  mind.  This  has  made  it  powerl<^«s. 
Christ,  the  Christ  of  glory,  the  doctrine  of  the 
Indwelling  Christ,  has  been  received  into  tho 
mixed  life,  partly  flesh  and  partly  spirit.  It  is 
oaly  the  Spirit  can  glorify  Christ :  we  must  give  up 
and  cast  away  the  old  way  of  knowing  and  believing 


110 


THE  SPIRIT  OF  CHKIST. 


and  having  Christ.  We  must  know  Christ  no  more 
after  the  flesh.     '  The  Spirit  shall  glorify  me.' 

But  what  does  it  mean  that  the  Spir»t  glorifies 
Christ  ?  What  is  this  glory  of  Christ  that  H« 
reveals,  and  how  does  He  do  it  ?  What  the  glory 
of  Christ  is  we  learn  from  Scripture.  We  read  in 
Hebrews,  *  We  see  not  yet  all  things  made  subject 
to  Him.  But  we  see  ^  :us  crowned  with  glory 
and  honour.*  To  Him  all  things  have  been  made 
subject.  So  our  Lord  connects  His  being  glorified, 
in  both  the  passages  we  have  taken  as  our  text,  with 
all  tliiiigs  being  given  to  Him.  '  He  shall  glorify 
me,  for  He  shall  take  of  mine.  All  things,  what- 
soever the  Father  hath,  are  mine ;  therefore,  said  I, 
that  He  taketh  of  mine,  and  shall  declare  it  unto 
you.'  *A11  things  that  are  mine  are  Thine,  and 
Thine  are  mine;  and  I  am  glorified  in  them.'  In 
exalting  Him  above  all  rule  and  power  and 
dominion,  the  Father  hath  put  all  things  in  subjec- 
tion under  His  feet :  He  gave  unto  Him  the  Name 
which  is  above  every  name,  that  in  the  Name  of 
tJesus  every  knee  should  bow.  The  Kingdom  and 
the  Power  and  the  Glory  are  ever  one  :  Unto  Him 
that  sitteth  on  the  Throne,  and  to  the  Lamb  in  the 
midst  of  the  Throne,  be  the  Glory  and  the  Dominion 
for  ever.  It  is  as  sitting  on  the  Throne  of  the 
Divine  Glory,  with  all  things  put  in  subjection 
under  His  feet  (Eph.  i.  20-22),  that  Jesus  has  been 
glorified  in  heaven.^ 

When  the  Holy  Spirit  glorifies  Jesus  in  us,  He 

^  See  Note  H,  on  the  Glory  of  Christ. 


THE  SrilUT  GLORIFYING  CIIUIST. 


Ill 


reveals  Him  to  us  in  this  His  glory.  He  takes  of 
the  thiii*^3  of  Christ  and  declares  ihem  to  us.  That 
is  not,  He  gives  us  a  thought,  or  image,  or  vision 
of  that  glory,  as  it  is  above  us  in  heaven ;  but 
lie  shows  it  to  us  as  a  personal  experience  and 
possession :  He  makes  us  in  our  inmost  life  partake 
of  it.  He  shows  Christ  as  present  in  us.  All  the 
true,  living  knowledge  we  have  of  Christ  is  throu<;h 
the  Spirit  of  ColI.  When  Christ  comes  into  ui:  as 
a  feeble  infant ;  when  He  grows  and  increases  and 
is  formed  within  us ;  when  we  learn  to  trust  and 
follow  and  serve  Him, — this  is  all  of  the  Holy  Spirit. 
All  this,  however,  may  consist,  even  as  in  the 
disciples,  with  much  darkness  and  failure.  But 
when  the  Holy  Spirit  does  His  perfect  work,  and 
reveals  the  GloriHed  Lord,  the  Throne  of  His  Glory 
is  set  up  iu  the  heart,  and  He  rules  over  every 
enemy.  Every  power  is  brought  into  subjection, 
every  thought  into  captivity  to  the  obedience  of 
Christ.  Through  the  whole  of  the  renewed  nature 
there  rises  the  song,  '  Glory  to  Him  that  sitteth  on 
the  Throne.*  Though  the  confession  holds  true  to 
the  end,  '  In  me,  that  is,  in  my  flesh,  dwelleth  no 
good  thing,'  the  Holy  Tresence  of  Christ  as  llulcr 
and  Governor  so  /ills  the  heart  and  life  that  His 
Dominion  ruleth  over  all.  Sin  has  no  dominion : 
the  law  of  the  Spirit  of  the  Life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  sin  and  death. 

H  this  be  the  glorifying  of  Christ  which  the 
Spirit  brings,  it  is  easy  to  see  what  the  way  is  that 
leads   to  it     The  Enthronement  of  Jesus  in  His 


i 


112 


THE  SPIRIT  OF  CIIUIST. 


glory  can  only  take  place  in  the  heart  that  has 
promised  implicit  .and  unreserved  obedience,  that  has 
had  Ihe  couu.ge  to  believe  that  He  will  take  Ilia 
power  and  rL'i<^n,  and  in  that  faith  expects  that 
every  enemy  will  bo  kept  under  His  feet.  It  feels 
that  it  needs,  it  is  willing  to  have,  it  claims  and 
accepts,  Christ  as  Lord  of  All,  with  everything  in 
the  life,  great  or  small,  taken  possession  of  and 
guided  by  Him,  through  His  Holy  Spirit.  It  is  in 
the  loving,  obedient  disciple  the  Spirit  is  promised 
to  dwell ;  in  him  the  Spirit  glorifies  Christ. 

This  only  can  take  place  when  the  fulness  of 
time  has  come  to  the  believing  soul.  The  history 
of  the  Church,  as  a  whole,  repeats  itself  in  each 
individual.  Until  the  time  appointed  of  the 
Father,  who  hath  the  times  and  seasons  in  His 
own  hards,  the  heir  is  under  guardians  and 
stewards,  and  diftereth  nothing  from  a  bond-servant. 
When  the  fulness  of  time  is  come,  and  faith  is 
perfected,  the  Spirit  of  the  Glorified  One  enters  in 
power,  and  Christ  dwells  in  the  heart.  Yea,  the 
history  of  Christ  Himself  repeats  itself  in  the  soul. 
In  the  temple  there  were  two  holy  places — the  one 
before  the  veil,  the  other  within  the  veil,  the  Most 
Holy.  In  His  earthly  life  Christ  dwelt  and 
ministered  in  the  Holy  Place  without  the  veil : 
the  veil  of  the  flesh  kept  Him  out  of  the  Most 
Holy.  It  was  only  when  the  veil  of  the  flesh  was 
rent,  and  he  died  to  sin  completely  and  for  ever, 
that  He  could  er  ter  the  Inner  Sanctuary  of  the  full 
glory  of  the  Spirit-lifu  in  heaven.     And  just  so  the 


I 


TUB  SPIRIT  GLORIFYING  CHRIST. 


113 


believer  who  longs  to  have  Jesus  glorified  within 
liy  the  Spirit,  must,  however  blessed  his  life  has 
been  in  the  knowledge  and  service  of  his  Lord, 
loam  that  there  is  something  better.  In  him,  too, 
the  veil  of  the  flesh  must  be  rent ;  he  must  enter 
into  this  special  part  ot*  Christ's  work  through  the 
new  and  living  way  into  the  Holiest  of  All.  '  He 
that  hath  suffered  in  *he  flesh  hath  ceased  from  sin.' 
As  the  soul  sees  how  completely  Jesus  has  triumphed 
over  the  flesh,  and  entered  with  His  flesh  into  th(^ 
Spirit-life,  how  perfect  in  virtue  of  that  triumph  is 
His  Power  over  all  in  our  flesh  that  could  hinder, 
how  perfect  in  the  power  of  the  Spirit  the  Entrance 
and  the  Indwelling  of  Jesus  as  Keeper  and  King 
can  be,  the  veil  is  taken  away,  and  the  life  hitherto 
in  the  holy  place  is  now  one  in  the  Most  Holy,  in 
the  full  Presence  of  the  Glory.^ 

This  rending  of  the  veil,  this  Enthronement  of 
Jesus  as  the  Glorified  One  in  the  heart,  is  not  always 
with  the  sound  of  trumpet  and  shouting.  It  may  be 
ihns  at  times,  and  with  some,  but  in  other  cases  it 
Inko/?  place  amid  the  deep  awe  and  trembling  of  a 
stilbiess  where  not  a  sound  is  heard.  Zion's  King 
still  comes  meek  and  lowly  with  the  Kingdom  to 
the  poor  in  spirit.  Without  form  or  comeliness  He 
enters  in,  and,  when  thought  and  feeling  fail,  the 
Holy  Spirit  glorifies  Him  to  the  faith  that  sees  not 


'  In  the  next,  the  last  volume  of  tin's  series,  Christ  in  You,  vre 
shnll  have  occasion  to  study  more  fully  the  Indwelling  of  Christ 
as  revealed  by  the  Holy  Spirit,  especially  in  connection  with  ihe 
irricious  promises  in  John  xiv.  20-23  and  £ph.  iii.  IG,  17. 


f 


114 


THE  SPIRIT  OF  CHRIST. 


but  believes.  The  eye  of  flesh  saw  Ilim  not  on  the 
Throne  ;  to  the  world  it  was  a  mystery  ;  and  so,  just 
when  all  within  appears  feeble  and  empty,  iho 
Spirit  secretly  works  the  Divine  assurance,  and 
then  the  blessed  experience,  that  Christ  the  Glorified 
has  taken  up  His  abode  within.  The  soul  knows, 
in  silent  worship  and  adoration,  that  Jesus  is 
Master,  that  His  Tiirone  in  the  heart  is  established 
in  righteousness ;  that  the  promise  is  now  fulHlle  I, 
'  The  Spirit  shall  glorify  me.' 


Blessed  Lord  Jesus  1  I  worship  Thee  in  the  glory 
which  the  Father  hath  given  Thee.  And  I  bless 
Thee  for  the  promise  that  that  glory  shall  be 
revealed  in  the  hearts  of  Thy  disciples  to  dwell  in 
them  and  fill  them.  This  is  Thy  glory,  that  all 
that  the  Father  hath  is  now  Thine :  of  this  Thy 
glory  in  its  infinite  fulness  and  power  Thou  luist 
said  the  Holy  Spirit  shall  take  to  show  it  unto  us. 
Heaven  and  earth  are  full  of  Thy  glory  :  the  hearts 
and  lives  of  Thy  beloved  may  be  filled  with  it  too. 
Lord,  let  it  be  so ! 

Blessed  be  Thy  holy  name  for  all  in  whom  the 
rich  beginnings  of  the  fulfilment  hath  already  come  ! 
Lord,  let  it  go  on  from  glory  to  glory. 

To  this  end  teach  us,  we  pray  Thee,  to  mnintnin 
our  separation  to  Thee  unbroken :  heart  and  life 
shall  be  Thine  alone.  To  this  end  teach  us  to 
hold  fast  our  confidence  without  wavering,  that  the 
Spirit  who  is  within  us  will  perfect  His  work. 
Above    all,   teach  us   to   yield  ourselves  in  ever- 


THE  SPIRIT  OLOKIFYINO  CHRIST. 


llf. 


incroasing  dependence  and  emptiness  to  wait  Tor  the 
Spirit's  teaching  and  leading.  We  do  desire  to  have 
no  confidence  in  the  flesh,  its  wisdom,  or  its  right- 
eousness. We  would  bow  ever  lower  and  deeper 
hefore  Thee  in  the  holy  fear  and  reverence  of  the 
truth  thai  Thy  Spirit,  the  Holy  Spirit,  the  Spirit  of 
Thy  glory,  is  within  us  to  do  His  Divine  work. 
J5Iessed  Lord !  let  Him  rise  in  great  power,  and 
have  dominion  within  us,  that  our  heart  may  hy 
Him  be  fully  made  the  Temple  and  the  Kingdom  in 
which  Thou  alone  art  glorified,  in  which  Thy  glory 
filleih  all     Amen.  , 


1.  ft  was  the  true  Chrlat  theae  diaclptea  knew ;  and  It  waa  a  true  know' 
ledye  of  Chrlat  they  had,  aa  far  aa  It  went  (Matt,  xvl.h  And  It  waa  a 
knowledge  that  Influenced  them  mightily,  drawing  them  to  follow  and  love 
Him.  But  It  waa  not  the  full  know  edge-tlie  knowledge  In  Spirit  and  Truth ; 
nor  yet  the  aplrltual  knowledge  of  Chrlat  glorified,  and  abiding  In  them 
through  the  Holy  Spirit.  It  la  thia  la  the  true  aecond  bleaaing :  '  If  that 
which  paaaeth  away  waa  with  glory,  much  more  that  which  remalneth  la  In 
glory,  by  reaaon  of  the  glory  that  aurpaaaeth.' 

2.  Oh  that  Ood  may  teach  ua  thIa  leaaon,  that  the  one  great  work  of  the 
Spirit,  aa  the  Spirit  of  Christ,  is  to  make  the  Glorified  Chrlat  alu  lya  preaent 
in  ua,  not  In  thoughts  or  memory  only,  but  within  ua,  In  our  Inmoat  porta,  In 
our  life  and  experience. 

3.  Can  It  be  ?  Jet  us,  the  Qlorlfied  One,  alwaya  preaent  with  ua.  dwelling 
In  ua  ?  It  can  be.  The  Holy  Spirit  haa  been  given  by  the  Father  for  thia  one 
work.  And  He  dwells  in  ua.  Let  ua  belleoe,  let  ua  Hoe  In  that  wonderful 
indwelling. 

4.  Let  ua  bow  very  low  In  submission  to  HIa  leading,  waiting  for  HIa 
t'.aching,  reuerentiy  honouring  His  holy  presence  within  ua,  even  when  wa 
nannot  aee  or  fpeU  'Said  I  not  unto  thee,  that,  IJ  thou  believea*,  tk»f  ahoul^tt 
fee  tha  glory  of  God  ? ' 


ii 


'liiV 


I. 


116 


THE  bl'lUlT  OK  Ctlltl^T. 


Twelfth    Day. 


THE   SPIllIT   OF   CHRIST. 

STfje  Spirit  conbinciuB  of  Siin, 

'  It  I  go,  I  will  aend  the  Oomforter  unto  you  ;  and  He,  when 
He  ii  come,  will  oonvinoe  the  world  in  reipect  of  sin.'— John 
xvi.  7,  8. 

rpHE  close  connection  between  the  two  statements 
-L  in  these  words  oi  our  Lord  is  not  always 
noticed.  Before  the  Holy  Spirit  was  to  convince 
the  world  of  sin,  He  was  first  to  come  into  the 
disciples.  He  was  to  make  His  home,  to  take  His 
stand  in  them,  i^nd  then  from  out  of  them  and 
through  them  to  dc  His  conviction  work  on  the  world. 
*  He  shall  bear  witness  of  me,  and  ye  shall  also  bear 
witness.'  The  disciples  were  to  realize  that  the  great 
work  of  the  Holy  Spirit,  striving  with  man,  con- 
vincing die  world  of  sin,  could  only  be  done  as  He 
had  a  firm  footing  on  earth  in  them.  They  were  to 
be  baptized  with  the  Holy  Ghost  and  with  fire,  to 
receive  the  Power  from  on  high,  with  the  one  purpose 
of  being  the  instruments  through  whom  the  Holy 
Spirit  could   reach   the   world.     The   mighty,  sin- 


THE  SPIRIT  CONVINCING  OF  SIN. 


11 


convicting  power  of  tlvj  Spirit  to  dwell  in  tlicni  and 
work  through  them :  it  was  for  this  our  blcssi'd 
Lord  sought  to  prepare  them  and  us  by  these  words. 
'J'ho  lessons  they  teach  are  very  solemn. 

1.  Tlio  Holy  Spirit  comes  to  us,  that  through  us 
He  may  reach  others.  The  Spirit  is  the  Spirit  of 
the  Holy  One,  of  the  redeeming  God :  when  Ho 
enters  us,  He  does  not  change  His  nature  or  lose 
His  Divine  character.  He  is  still  the  Spirit  of  God 
striving  with  man,  and  seeking  his  deliverance. 
Wherever  He  is  not  hindered  hy  ignorance  or 
selfishness.  He  looks  out  from  the  heart  as  His 
temple  for  the  work  He  has  to  do  on  the  world 
around,  and  makes  it  willing  and  bold  to  do  thut 
work;  to  testify  against  sin,  and  for  Jesus  the 
Saviour  Iroui  sin.  He  does  this  very  specially  us 
being  the  Spirit  of  the  crucified  and  exalted  Christ. 
For  what  purpose  was  it  that  He  received  the  Spirit 
without  measure  ?  '  The  Spirit  of  the  Lord  is  upon 
me,  because  He  anointed  me  to  preach  good  tidings 
to  the  poor.  He  hath  sent  me  to  proclaim  release 
to  the  captives.*  It  was  this  same  Spirit — after 
through  Him  Christ  had  offered  Himself  unto  Go<l, 
and  through  Him  as  the  Spirit  of  Holiness  had  bten 
raised  from  the  dead — whom  He  sent  down  on  His 
Church,  that  riow  the  Spirit  might  have  a  home  iu 
them,  as  He  had  bad  it  in  Himself.  And  no  other- 
wise and  no  less  than  in  Himself  would  the  Divine 
Sjjirit  in  them  pursue  His  Divine  work,  and  as  a 
Light  shining  in,  and  revt^aling,  and  condemning, 
and    conquering    the    darkness,    as  *  the   Spirit    of 


118 


TIIK  SPIRIT  OF  CHUIST. 


burning  and  the  Spirit  of  judgment,'  be  to  the  world 
the  power  of  a  Divine  conviction  and  conversion. 
Nnt  from  lieaven  direct  so  much,  as  the  Spirit  of 
Clod,  but  as  the  Holy  Spirit  dwelling  in  the  Churchy 
would  He  convince  the  world.  *  I  will  send  Him  to 
yoit,  and  when  He  is  come.  He  will  convince  the 
world*  It  is  in  and  through  us  that  th3  Spirit  can 
reach  the  world. 

2.  The  Spirit  can  only  reach  others  through  us 
by  first  bringing  ourselves  into  perfect  sympathy 
with  Himself.  He  enters  into  us  to  become  so  one 
with  us  that  He  becomes  as  a  disposition  and  a 
life  within  us ;  and  His  work  in  us,  and  through  us 
in  others,  becomes  identical  with  our  work. 

The  application  of  this  truth  to  the  conviction  of 
sin  in  the  world  is  one  of  great  solemnity.  The 
words  of  our  Lord  are  frequently  applied  to  be- 
lievers in  reference  to  the  continued  conviction  of 
sin  which  He  will  ever  have  to  work  within  them. 
In  this  sense  they  are,  indeed,  most  true.  This 
first  work  of  the  Spirit  remains  to  the  end  the 
undertone  of  all  His  Comforting  and  Sanctifying 
work.  It  is  only  as  He  keeps  alive  the  tender 
souse  of  the  danger  and  shame  of  again  sinning, 
that  the  soul  will  be  kept  in  its  low  place  before 
(Jod, — hiding  in  Jesus  as  alone  its  safety  and  its 
strength.  As  the  Holy  Ghost  reveals  and  com- 
municatej  the  Holy  Life  of  Christ  within,  the  sure 
result  will  be  a  deeper  sense  of  the  sinfulness  of 
sin.  Hut  the  words  mean  more.  If  the  Spirit 
through    us,   through    our   testimony,   whether    by 


THE  SPIRIT  CONVINCING  OF  SIN. 


119 


word  or  walk,  is  to  convince  the  world,  He  must  first 
eonvince  us,  of  its  sin.  He  must  give  us  personally 
such  a  sight  and  sense  of  the  guilt  of  its  unbelief  and 
rejection  of  our  Saviour,  such  a  sight  and  sense  of 
each  ot  its  sins,  as  being  at  once  the  cause,  the 
proof,  the  fruit  of  tliat  rejection,  that  we  shall  in 
some  measure  think  and  feel  in  regard  to  the  siu 
as  He  does.  There  will  be  then  that  inner  fitness 
in  us  for  the  Spirit  to  work  through  us,  that  inner 
unity  between  our  witness  and  His  witness  against 
sin  and  for  God,  which  will  reach  the  conscience  and 
carry  conviction  with  a  power  that  is  from  above. 

Alas  !  how  e  sy  it  is  in  the  power  of  the  flesh 
to  judge  others,  in  the  spirit  wliich  sees  not  the 
beam  in  our  own  eye,  or  which,  if  we  are  indeed 
free  from  what  we  condemn,  vet  dues  it  with  a 
secret,  *  Stand  by,  I  am  holier  than  thou.'  We 
either  testify  and  work  in  a  wrong  spirit  and  in 
our  own  strength,  or  have  not  the  courage  to  work 
at  all.  It  is  because  we  see  the  sin  and  the  sin- 
fulness of  others,  but  not  in  a  conviction  that  comes 
from  the  Holy  Spirit.  When  He  convinces  us  <»f 
the  sin  of  the  world.  His  work  bears  two  marks. 
The  one  is  the  sacrifice  of  self,  in  the  jealousy  for 
God  and  His  honour,  combined  with  the  deep  and 
tendei'  grief  for  the  guilty.  The  other  is  a  deep, 
stioi^g  faith  in  the  possibility  and  power  of  deliver- 
ance. AVe  see  each  sin  in  its  terrible  relation  to 
tiie  whole ;  we  see  the  whole  in  the  double  light  of 
the  cross.  We  see  sin  unspeakably  hateful  in  its 
awful  guilt  against  God  and  its  fearful  power  over 


120 


THE  SPIRIT  OF  CHRIST. 


1 1 


hi ! 


the  poor  soul:  we  see  sin  condcmnerl,  a'oned,  put 
away,  and  conquered  in  Jesus.  We  le.nrn  to  look 
on  the  world  as  God  looks  upon  it  in  His  holiness : 
hatincj  its  sin  with  such  an  infinite  liatred,  and 
loving  it  with  such  a  love,  that  He  gives  His  Son, 
and  the  Son  gives  His  life,  to  destroy  it  and  set  its 
CJiptives  free. 

May  God  give  His  people  a  true  and  deep  con- 
viction of  the  sin  of  the  world  in  its  rejection  of 
Clirist,  as  the  fitting  preparation  for  the  Spirit's 
using  them  in  convincing  the  world  of  sin. 

3.  To  obtain  this  conviction  of  sin,  the  believer 
needs  not  only  to  pray  for  it,  but  to  have  his  whole 
life  under  the  leading  of  the  Holy  Spiric.  We 
cannot  too  earnestly  insist  upon  it,  that  the  many 
different  gifts  of  the  Spirit  all  depend  upon  His 
personal  indwelling  and  supremacy  in  the  inner 
life,  and  the  revelation  in  us  of  the  Christ  that 
gave  His  life  to  have  sin  destroyed.  When  our 
Lord  spake  that  word  of  inexhaustible  meaning, 
*  He  shall  be  in  you,'  he  opened  up  the  secret  of  all 
the  Spirit's  teaching,  and  sanctifying,  and  strength- 
ening. The  Spirit  is  the  Life  of  God  ;  He  enters 
in,  and  becomes  our  Life ;  it  is  as  He  can  sway  and 
inspire  the  life  that  He  will  be  able  to  work  in  us 
all  He  wills.  It  is  desirable  and  useful  to  direct 
the  attention  of  the  believer  to  the  different  opeia- 
tions  of  the  Spirit,  that  he  may  neglect  or  lose 
nothing  through  ignorance.  But  it  is  still  more 
needful,  with  each  new  insight  into  what  the  Spirit 
can  work,  to  get  firmer  hold  of  the  truth :  Let  the 


THE  SPIRIT  COKVINCING  OF  SIN. 


121 


e 


life  be  in  the  Spirit,  and  the  special  blessing  will 
not  be  withheld.  Would  you  have  this  deep  spiri- 
tual conviction  of  the  sin  of  the  world,  such  an 
aft'ecting  sense  of  its  terrible  reality  and  pov/er,  its 
fejfceeding  sinfulness,  as  will  fit  you  for  being  the 
man  through  whom  the  Spirit  can  convince  sinners, 
just  yield  your  whole  life  and  being  to  tha  Holy 
Spirit.  Let  the  thought  of  this  wondrous  mystery 
of  the  nearness,  the  Indwelling,  of  the  Holy  God  in 
you  quiet  your  mind  and  heart  into  lowly  fear  and 
worship.  Surrender  the  great  enemy  that  opposes 
Him — the  flesh,  the  self-life — day  by  day  to  Him 
to  mortify  and  keep  dead.  Be  content  to  aim  at 
nothing  less  than  being  filled  with  the  Spirit  of  the 
Man  whose  glory  it  is  that  He  gave  Himself  to 
death  to  take  away  sin,  having  the  whole  being  and 
doing  unaer  His  control  and  inspiration.  As  your 
life  in  the  Spirit  becomes  healthy  and  strong,  as 
your  spiritual  constitution  gets  invigorated,  your 
eye  will  see  more  clearly,  your  heart  feel  more 
keenly,  what  the  sin  around  you  is.  Your  thoughts 
and  feelings  will  be  those  of  the  Holy  Spirit 
breathing  in  you ;  your  deep  horror  of  sin,  your 
deep  faith  in  the  redemption  from  it,  your  deep 
love  to  the  souls  who  are  in  it,  your  willingness 
like  your  Lord  to  die  if  men  can  be  freed  from 
sin,  will  make  you  the  fit  instrument  for  the  Spirit 
to  convince  the  world  of  its  sin. 

4.  There  is  one  more  lesson.  We  are  seeking  in 
this  little  book  to  find  the  way  by  which  we  all  can 
be  filled  with  the  Spirit.     Here  is  one  condition :  He 


122 


THE  SPIKIT  OF  CHRIST. 


i  1 1 


i  :i 


must  dwell  in  us  as  the  world's  Convincer  of  siiL 
'  I  will  send  Him  unto  yoii^  and  He  will  convince 
the  ivorld.'  Oiler  yourself  to  Him  to  consider,  and 
ftel,  and  bear  the  sins  of  those  around  you.  Let 
the  sins  of  the  world  be  your  concern,  as  much 
as  your  own  sin.  Do  they  not  dishonour  God  as 
much  as  yours  ?  Are  they  not  equally  provided  for 
in  the  great  redemption  ?  And  does  not  the  Spirit 
dwelling  in  you  long  to  convince  them  too  ?  Just 
as  the  Holy  Spirit  dwelt  in  the  body  and  nature  of 
Jesus,  and  was  the  source  of  what  He  felt,  and  said, 
and  did,  and  just  as  God  through  Him  worked  out 
the  will  of  His  holy  love ;  so  the  Spirit  now  dwells 
in  believers :  they  are  His  abode.  The  one  purpose 
for  which  there  has  been  a  Christ  in  the  world,  for 
which  there  is  now  a  Holy  Spirit,  was  that  sin  may 
be  conquered  and  made  an  end  of.  This  is  the 
great  object  for  which  the  baptism  of  the  Spirit 
and  of  fire  was  given,  that  in  and  through  believers 
He  might  convince  of  sin,  and  deliver  from  it. 
Put  yourself  into  contact  with  the  world's  sin. 
Meet  it  in  the  love  and  faith  of  Jesus  Christ,  as  the 
servant  and  helper  of  the  needy  and  the  wretched. 
Give  yourself  to  prove  the  reality  of  your  faith  in 
Christ  by  your  likeness  to  Him :  so  will  the  Spirit 
convince  the  world  of  its  unbelief.  Seek  the  full 
experience  of  the  indwelling  Spirit,  not  for  your  own 
selfish  enjoyment,  but  for  this  one  end,  that  He  can 
do  the  Father's  work  through  you  as  He  did  through 
Clirist.  Live,  in  unity  of  love  with  other  believers 
to  work  and  pray,  that  men  may  be  saved  out  of 


THE  SrilllT  CONVINCING  OK  SIN. 


123 


Bill :  *  then  will  the  world  believe  that  God  hath  sent 
Him.*  It  is  the  life  of  believers  in  self-sacrificing 
love  that  will  nrove  to  the  world  that  Christ  is  a 
reality,  and  so  convince  it  of  its  sin  of  nnbelief. 

The  comfort  and  success  with  which  a  man  lives 
and  carries  on  his  business  de[)ends  much  upon  his 
having  a  suitable  building  for  it.  When  the  Holy 
Spirit,  in  a  believer,  finds  the  whole  heart  free  and 
given  up  to  Him  to  fill  it  with  God's  thoughts  of  sin 
and  God's  power  of  redemption,  He  can  through  uch 
an  one  do  His  work.  Be  assured  that  there  is  no  surer 
way  to  receive  a  full  measure  of  the  Spirit  than  to 
be  wholly  yielded  to  Him,  to  let  the  very  mind  of 
Christ  in  regard  to  sin  work  in  us.  *  He  took  away 
sin  by  the  sacrifice  of  Himself,'  through  the  Eternal 
Spirit.  What  the  Spirit  was  in  Him,  He  seeks  to 
be  in  us.  What  was  true  of  Him,  must  in  its 
measure  be  true  of  us. 

Christians !  would  you  be  filled  with  the  Holy 
Spirit,  seek  to  have  a  clear  impression  of  this  :  the 
Holy  Spirit  is  in  you  to  convince  the  world  of  sin. 
If  you  sympathize  thoroughly  with  Him  in  this,  if 
He  sees  that  He  can  use  you  for  this,  if  you  make 
His  work  in  this  matter  your  work  too,  you  may  be 
sure  He  will  dwell  in  you  richly,  and  work  in  you 
mightily.  The  one  object  for  which  Christ  came  was 
to  put  away  sin ;  the  one  work  for  which  the  Holy 
Ghost  comes  to  men  is  to  persuade  them  to  give 
up  sin.  The  one  object  for  which  the  believer 
lives  is  to  join  in  the  battle  against  sin ;  to  seek 
ihe  will  and  the  honour  ot  his  God.     Do  let  us  be  at 


124 


THE  SP.aiT  OF  CHRIST. 


one  with  Christ  and  His  Spirit  in  their  testimony 
against  sin.  An  exhibition  of  the  life  and  Spirit  of 
Christ  will  have  its  effect :  the  holiness,  and  the 
joy,  and  the  love,  and  the  obedience  to  Christ  will 
convince  the  world  of  its  sin  of  unbelief.  And 
just  as  Christ's  death,  as  His  sacrifice  for  sin,  was  the 
entrance  to  His  glory  in  the  power  of  the  Spirit,  so 
our  experience  of  the  Spirit's  indwelling  will  become 
the  fuller  just  as  our  whole  life  is  more  given  up  to 
Him  for  His  holy  work  of  convincing  the  world  of 
sin.  The  Presence  of  Christ  in  us  through  the 
Spirit  will  carry  its  own  conviction. 


!;■  "''- 


mi 


Blessed  Lord  Jesus !  it  is  by  the  Presence  and 
Power  of  the  Holy  Spirit  in  Thy  people  that  the 
world  is  f  o  be  convinced  of  its  sin  in  rejecting  Thee, 
and  that  sinners  are  to  be  brona:hfc  out  of  the  world 
to  accept  of  Thee.  It  is  in  men  and  women  full  of 
the  Holy  Ghost,  testifying  in  the  power  of  a  holy 
joy  to  what  Thou  hast  done  for  them,  that  the  proof 
is  to  be  given  that  Thou  art  indeed  at  the  light 
hi  nd  of  God.  It  is  in  a  body  of  living  witnesses  to 
what  Thou  hast  done  for  them,  that  the  world  is  to 
find  the  irresistible  conviction  of  its  folly  and  guilt. 

Alas  !  Lord,  how  little  the  world  has  seen  of  this. 
We  do  call  upon  Thee,  in  deep  humiliation.  Lord 
Jesus,  make  haste  and  rouse  Thy  Church  to  the 
knowledge  of  its  calling.  Oh  that  every  believer 
in  his  personal  life,  and  all  Thy  believing  people  in 
their  fellowship,  might  prove  to  the  world  what 
reality,  what  blessedness,  what  power  there  is  in  the 


Tr\  RPIHIT  CONVINCING  OF  SIN. 


I2r. 


faith  of  Thee  !  May  the  world  believe  that  llio 
Father  hath  sent  Thee,  and  has  luved  them  as  Ho 
loveth  Thee. 

Lord  Jesus,  lay  the  burden  of  the  sin  of  the 
world  so  heavy  on  the  hearts  of  Thy  people,  thai 
it  may  become  impossible  for  them  to  live  for  any- 
thing but  this;  to  be  the  members  of  Thy  body  in 
whom  Thy  Spirit  dwells,  and  prove  Thy  presence  to 
the  world.  Take  away  everytliing  tlmt  hinders 
Thee  from  maniffsf 'ng  Thy  presence  and  saving 
power  in  us.  Lord  Jesus,  Thy  Spirit  is  come  to  us 
to  convince  the  world :  let  Him  come  and  work 
in  ever-growing  power.      Amen. 


to 
to 
It. 

IS. 


er 
n 


1.  Th»  great  ain  of  the  world  la  unbelief,  the  rejection  of  Christ  Thl»  It 
the  very  aplrit  of  inn  world.  It  la  thia  atandpoint  muat  decide  my  whole  view 
of  the  world,  my  relation  to  It :  It  la  a  world  that  by  Ita  very  nature  reject* 
Chrlat. 

2.  ThIa  rejected  Chrlat  haa  left  thla  world,  and  gone  to  the  Father.  But 
He  haa  left  HIa  people  In  It,  and  dwella  In  them  by  Hla  Spirit,  that  the  power 
of  their  holy  life  and  their  confeaalon  of  Him  to  whom  they  owe  that  life  may 
convince  the  world  of  Ita  folly  and  aln.  What  entlreneaa  of  aurrender  to  be 
poaaeased  of  the  Holy  Spirit  la  needed,  if  in  me,  by  my  life.  He  la  to  conolnc* 
the  world  of  the  aln  of  unbelief  1 

S.  '  What  la  here  promlaed  is  auch  an  outpouring  of  the  Spirit  of  Ood  aa 
ahall  not  only  reveal  Itaelf  In  the  conaclouaneaa  of  the  d'aclptea,  but  aub- 
stantlate  Itaelf  aa  an  undeniable  and  wonderful  fact  to  the  onloohing  world. 
la  mt  the  great  thing  wanted  thla,  that  the  Spirit  of  Qod  should  be  ao  pojred 
et4  9K  Chriat'a  people  that  men  i>lwuld  be  made  aware  of  Hla  preaence  with 
ihtm,  and  of  Hla  preaen'ie  at  the  right  hand  of  Qod  ? '— Bowen, 

4.  To  convince  the  world  of  the  truth  of  Christianity,  it  muat  firat  be  con- 
vn>'.ed  of  ain.  It  la  only  ain  that  rendera  Christ  Intelligible.  And  for  thia 
thi  ce  la  not  ao  much  needed  evidencea  and  arguments,  but,  In  the  firat  place, 
the  manifest  Preaence  of  the  Holy  Qhoat,  aa  coming  f  om  Christ  on  the  throne 
of  God,  in  believers.  And  for  thla  there  la  needed  intense,  continuerl,  united, 
believing  prayer  that  the  Father  would,  according  to  tha  riches  of  Hia  glorj/^ 
tUitgthen  ua  all  with  might  by  Hla  SpiilL 


126 


TUU  Sl'IlUT  OF  CUKIST. 


Thirteenth   Day. 


THE  SPIEIT  OF  CHRIST. 

raatiing  for  \\}t  Spirit 

*  He  charged  them  to  wait  for  the  promise  of  the  Father,  which, 
said  he,  ye  heard  from  me/ — Acts  i.  4. 

IN  the  life  of  the  Old  Testament  saints,  waiting 
was  one  of  the  loved  words  in  which  they  ex- 
pressed the  posture  of  their  souls  towards  God. 
They  waited  for  God,  and  waited  upon  God.  Some- 
times we  find  it  in  Holy  Scripture  as  the  language 
of  an  experience :  *  Truly  my  soul  waited  upon  God.* 
'  I  wait  for  the  Lord,  my  soul  doth  wait.'  At  others 
it  is  a  plea  in  prayer :  '  Lead  me,  on  TJiee  do  I  wait 
all  the  day.'  *  Be  gracious  unto  us ;  we  have  waited 
for  Thee.'  Frequently  it  is  an  injunction,  encourag- 
ing to  perseverance  in  a  work  that  is  not  without 
its  difficulty:  'Wait  on  the  Lord;  wait,  I  say,  on 
the  Lord.*  *  Rest  in  the  Lord,  and  wait  patiently 
for  Him.*  And  then  again  there  is  the  testimony 
to  the  blessedness  of  the  exercise;  'Blessed  are 
tney  that  wait  upon  Him.*  '  They  that  wait  upon 
tlie  Lord  shall  renew  their  strength.* 


WAITING  FOR  THE  SPIRIT. 


127 


All  this  blessed  teaching  and  experience  of  the 
mints  who  have  gone  before,  our  Lord  gathers  up 
and  connects  specially,  in  His  use  of  the  word,  \sitli 
the  promise  of  the  Father,  the  Holy  Spirit.*  \\^ha<< 
had  been  so  deeply  woven  into  the  very  siititinco 
of  the  religious  life  and  language  of  God's  people 
was  now  to  receive  a  new  and  a  higher  application. 
As  they  had  waited  for  the  manifestation  of  God, 
either  in  the  light  of  His  countenance  on  their  own 
souls,  or  in  special  interposition  for  their  deliverance, 
or  in  His  coming  to  fulfil  His  promises  to  His  people; 
so  we  too  have  to  wait.  But  now  that  the  Father 
has  been  revealed  in  the  Son,  and  that  the  Son  has 
perfected  the  great  redemption,  now  the  waiting  is 
specially  to  be  occupied  with  the  fulfilment  of  the 
great  Promise  in  which  the  love  of  the  Father  and 
the  grace  of  the  Son  are  revealed  and  made  one — 
the  Gift,  the  Indwelling,  the  Fulness  of  the  Holy 
Spirit.  We  wait  on  the  Father  and  the  Son  for 
ever-increasing  inflowings  and  workings  of  the 
Blessed  Spirit ;  we  wait  for  the  Blessed  Spirit,  His 
moving,  and  leading,  and  mighty  strengthening,  to 
reveal  the  Father  and  the  Son  within,  and  to  work 
in  us  all  the  holiness  and  service  to  which  the 
Father  and  the  Son  are  calling  us. 

*  He  charged  them  to  wait  for  the  promise  of  the 
Father,  which  ye  have  heard  of  me.*  It  may  be 
asked  whether  these  words  have  not  exclusive 
reference  to  the  outpouring  of  the  Spirit  on  the  day 

*  The  Greek  word  is  the  same  that  the  Septuagint  uses  in  giving 
the  prayer  of  Jacoh,  *  I  have  waited  for  Thy  salvation,  0  Lord.* 


128 


THE  SPIKIT  OF  ClIltlST. 


of  Pentocost,  and  whether,  now  that  the  Spirit  has 
heen  given  to  the  Church,  the  c!iarj,'e  still  holds 
good.  It  may  be  objected  that,  for  the  ^leliever 
who  has  the  Holy  Spirit  within  him,  waiting 
for  the  promise  of  the  Father  is  hardly  consistent 
with  the  faith  and  joy  of  the  consciousness  that  the 
Spirit  has  been  received  and  is  dwelling  within. 

The  question  and  the  objection  open  the  way  to 
a  lesson  of  the  deepest  importance.  Tlie  Holy 
Spirit  is  not  given  to  us  as  a  possession  of  which 
we  have  the  charge  and  mastery,  and  which  we  can 
use  at  our  discretion.  No.  The  Holy  Spirit  is 
given  to  us  to  be  our  Master,  and  to  have  charge 
of  us.  It  is  not  we  who  are  to  use  Him;  He  must 
use  us.  He  is  indeed  ours ;  but  ours  as  God,  and 
our  position  towards  Him  is  that  of  deep  and  entire 
dependence  on  One  who  giveth  to  every  one  'even 
as  He  will.'  The  Father  has  indeed  given  us  the 
Spirit ;  but  He  is  still,  and  only  works  as  the  Spirit 
of  the  Father.  Oar  asking  for  His  working,  that 
the  Father  would  grant  unto  us  to  be  strengthened 
with  might  by  His  Spirit,  and  our  waiting  for  this, 
must  be  as  real  and  definite  as  if  we  had  to  ask  for 
Him  for  the  first  time.  When  God  gives  His  Spirit, 
He  gives  His  inmost  Self.  He  gives  with  a  Divine 
giving;  that  is,  in  the  power  of  the  eternal  life, 
continuous,  uninterrupted,  and  never-ceasing.  When 
Jesus  gave  to  those  who  believe  in  Him  the  promise 
of  an  ever -springing  fountain  of  ever-flowing  streams. 
He  spake  not  of  a  single  act  of  faith  that  was 
once  for  all  to  make  them  the  independent  possessors 


WATTING  FOR  THE  SPIRIT. 


129 


of  the  blessinjr,  but  of  a  life  of  fnith  that,  in  never- 
ceasing  receptivity,  would  always  and  only  possess 
His  gif.t8  in  living  union  with  Himself.  And  so 
this  precious  word  wait, — '  He  charged  them  to 
wait/ — with  all  its  blessed  meaning  from  the  experi- 
ence of  the  past,  is  woven  into  the  very  web  of  tlie 
new  Spirit  dispensation.  And  all  that  the  disciples 
did  and  felt  during  those  ten  days  of  waiting, 
and  all  that  they  got  as  its  blessed  fruit  and  reward, 
becomes  to  us  the  path  and  the  pledge  of  the  life  of 
the  Spirit  in  which  we  can  live.  The  fulness  of  the 
Spirit,  for  such  is  the  Father's  Promise,  and  our 
waiting,  are  inseparably  and  for  ever  linked  together. 

And  have  we  not  here  now  an  answer  to  the 
question  why  so  many  believers  know  so  little  of 
the  joy  and  the  power  of  the  Holy  Spirit  ?  They 
never  knew  to  wait  for  it;  they  never  listened 
carefully  to  the  Master's  parting  words :  '  He 
charged  them  to  wait  for  the  Promise  of  the 
Father,  which  ye  have  heard  of  me.'  The  Promise 
they  have  heard.  For  its  fulfilment  they  have 
longed.  In  earnest  prayer  they  have  pleaded  for 
it.  They  have  gone  burdened  and  mourning  under 
the  felt  want.  They  have  tried  to  believe,  and  tried 
to  lay  hold,  and  tried  to  be  filled  with  the  Spirit. 
But  they  have  never  known  what  it  was  with  it  all  to 
wait.  They  have  never  here  said,or  even  truly  heard, 
'  Blessed  are  all  they  that  wait  for  Him.'  '  They 
that  wait  on  the  Lord  shall  renew  their  strength.' 

Put  what  is  this  waiting  ?  And  how  are  we  to 
wait  ?     I  look  to  God  by  His  Holy  Spirit  to  teach 


130 


THE  SPIRIT  OF  CHinST. 


me  to  state  in  the  simplest  way  possible  what  mny 
help  some  child  of  His  to  obey  this  charge.  And 
let  me  then  first  say  that,  as  a  b(dievs3f,  wluit  ycu 
are  to  wait  for  is  the  fuller  manifestation  of  the 
Power  of  the  Spirit  within  you.  On  the  resur- 
rection morn  Jesus  had  breathed  on  His  disciples, 
and  said,  Keceive  the  Holy  Ghost.  Tiiey  were  to 
wait  for  the  full  baptism  of  fire  and  of  power.  As 
God's  child  you  have  the  Holy  Ghost.  Study  the 
passnges  in  the  Epistles  addressed  to  believers  full 
of  failings  and  sins  (1  Cor.  iii.  1-3,  16,  vi.  19,  20  ; 
Gal.  iii.  2,  3,  iv.  6).  Begin  in  simple  faith  in 
God's  word  to  cultivate  the  quiet  assurance:  The 
Holy  Spirit  is  dwelling  within  me.  If  you  are 
not  faithful  in  the  less,  you  cannot  expect  the 
greater.  Acknowledge  in  faith  and  thanks  that 
the  Holy  Spirit  is  in  you.  Each  time  you  enter 
your  closet  to  speak  to  God,  sit  first  still  to 
remember  and  believe  that  the  Spirit  is  \vithin  you 
as  the  Spirit  of  prayer  who  cries  Fathe^  '.  within 
you.  Appear  before  God  and  confess  to  Him 
distinctly,  until  you  become  fully  conscious  of  it 
yourself,  that  you  are  a  -temple  of  the  Holy  Ghost. 

Now  you  are  in  the  right  posture  for  taking  the 
eecond  step,  that  is,  asking  God  very  simply  and 
quietly,  there  and  then,  to  grant  you  the  workinga 
of  His  Holy  Spirit.  The  Spirit  is  in  God  and  ia 
in  you.  You  ask  the  Father  who  is  in  heaven  thafr 
His  Almighty  Spirit  may  come  forth  from  Him  in 
greater  life  and  power,  and  as  the  indwelling  Spirit 
may  work  more  mightily  in  yoU:     As  you  ask  this 


WAITING  FOU  THE  SPIRIT. 


i:n 


on  tbe  groiuid  of  tlu;  pioiiiistiH,  or  of  some  special 
promise  you  Iny  before*  Him,  you  lielieve  that  Ho 
hears  and  that  He  does  it.  You  have  not  to  look 
at  once  wliether  you  feel  anything  in  your  heart ; 
all  may  be  dark  and  cold  there ;  you  are  to  believe, 
that  is,  to  rest  in  what  God  is  going  to  do,  yea,  ia 
doing,  thougli  you  feel  it  not. 

And  then  comes  the  waiting.  Wait  on  the 
Lord ;  wait  for  the  Spirit.  In  great  quietness  set 
your  soul  still,  silent  unto  God,  and  give  the  Holy 
Spirit  time  to  quicken  and  deepen  in  you  the  assur- 
ance that  God  will  grant  Him  to  work  mightily. 
We  are  a  *  holy  priesthood  to  offer  up  spiritual 
sacrifice.'  The  slaying  of  the  sacrifice  was  an 
essential  part  of  the  service.  In  each  sacrifice 
you  bring  there  must  be  the  slaying,  the  surrender 
and  sacrifice  of  self  and  its  power  to  the  death. 
As  you  wait  before  God  in  holy  silence,  He  sees 
in  it  the  confession  that  you  have  nothing, — no 
wisdom  to  pray  aright,  no  strength  to  work  aright. 
Waiting  is  the  expression  of  need,  of  emptiness. 
All  along  through  the  Christian  life  these  go 
together,  the  sense  of  poverty  and  weakness,  and 
the  joy  of  all-sutficient  riches  and  strength.  It  is 
in  waiting  before  God  that  the  soul  sinks  down 
into  its  own  nothingness,  and  is  lifted  up  into  the 
Divine  assurance  that  God  has  accepted  its  sacrifice 
and  will  fulfil  its  desires. 

When  thus  the  soul  has  waited  upon  God,  it  has 
to  go  forward  to  the  daily  walk  or  the  special  duty 
that  \N  aits  it,  in  the  faith  that  He  will  watch  over 


I 

i! 


132 


THE  SPIRIT  OF  CHRIST. 


the  fulfilment  of  His  Promise  and  His  cliild's  ex- 
pectation. If  it  is  to  prayer  you  give  yourself, 
after  thus  waiting  for  the  Spirit,  or  to  the  reading 
of  the  word,  do  it  in  the  trust  that  the  Holy 
Spirit  within  guides  your  prayer  and  your  thoughts. 
If  your  experience  appears  to  prove  that  it  is  not 
so,  be  sure  this  is  simply  to  lead  you  onwards  to  a 
simpler  faith  and  a  more  entire  surrender.  You 
have  become  so  accustomed  to  the  worship  in  the 
power  of  the  understanding  and  the  carnal  mind, 
that  truly  spiritual  worship  does  not  come  at  once. 
But  wait  on :  *  He  charged  them  to  wait.'  Keep 
up  the  waiting  disposition  in  daily  life  and  duty. 
*  On  Thee  do  I  wait  all  the  day : '  it  is  to  the 
Three-One  God  I  thus  speak ;  tb^  Holy  Spirit 
brings  nigh  and  unites  to  Him.  Renew  each  day, 
and,  as  you  are  able  to  do  it,  also  extend,  your 
exercise  of  waiting  upon  God.  The  multitude  of 
words  and  the  fervency  of  feelings  in  prayer  have 
often  been  more  hindrance  than  help.  God's  work 
in  you  must  become  deeper,  more  spiritual,  more 
directly  wrought  of  God  Himself.  Wait  for  the 
promise  in  all  its  fulness.  Count  not  the  time  lost 
you  thus  give  to  this  blessed  expression  of  ignorance 
and  emptiness,  of  faith  and  expectation,  of  full  and 
real  surrender  to  the  dominion  of  the  Spirit. 
Pentecost  is  meant  to  be  for  all  times  the  proof  of 
what  the  exalted  Jesus  does  for  His  Church  from 
His  Throne.  The  ten  days'  waiting  is  meant  to  be 
for  all  time  the  posture  before  the  Throne,  which 
Becures    in    continuity    the    Pentecostal    blessing: 


WAITING  FOR  THE  SPIRIT. 


133 


Brother  !  the  Promise  of  the  Father  is  sure.  It  is 
Jesus  from  whom  you  have  it.  The  Spirit  ia 
Himself  already  working  in  you.  His  full  indwell- 
ing and  guidance  is  your  child's  portion.  Oh,  keep 
the  charge  of  your  Lord  !  Wait  on  God :  wait  for 
the  Spirit.  *  Wait,  I  say,  on  the  Lord.*  *  Blessed 
are  all  they  that  wait  for  Him.' 

Blessed  Father !  from  Thy  Beloved  Son  we  have 
heard  Thy  Promise.  In  a  streaming  forth  that  is 
Divine  and  never-ceasing,  the  river  of  the  water  of 
life  flows  from  under  the  Throne  of  God  and  the 
Lamb;  Thy  Spirit  flows  down  to  quicken  our 
thirsty  souls.  'For  we  have  not  heard,  neither 
hath  the  eye  seen,  0  God,  beside  Thee,  what  He 
hath  prepared  for  him  that  waiteth  for  Him.* 

And  we  have  heard  His  charge  to  wait  for  the 
Promise.  We  thank  Thee  for  what  has  already 
been  fulfilled  to  us  of  it.  But  our  souls  long  for 
the  full  possession,  the  fulness  of  the  blessing  of 
Christ.  Blessed  Father !  teach  us  to  wait  on  Thee, 
daily  watching  at  the  posts  of  Thy  doors. 

Teach  us  each  day,  as  we  draw  near  to  Thee,  to 
wait  for  Him.  In  the  sacrifice  of  our  own  wisdom 
and  our  will,  in  the  holy  fear  of  the  workings  of 
our  own  nature,  may  we  learn  to  lie  very  low  before 
Thee,  that  Thy  Spirit  may  work  with  power.  Oh, 
teach  us  that  as  the  life  of  self  is  laid  before  Thee 
day  by  day,  the  Holy  Life,  that  flows  from  under 
the  Throne,  will  rise  in  power,  and  our  worship  be 
in  Spirit  and  in  Truth.     Amen. 


134 


THE  SPIRIT  OF  CHRIST. 


, 


1.  The  diaclplet  were  not  to  proceed  to  do  their  work  In  the  faith  of  the 
promise  that  the  Spirit  would  be  given :  they  were  to  wait  until  they  could 
Joyfully  testify  and  prove  that  Christ  in  heaven  had  given  His  Spirit  within 
them.    '  Tarry,  until.' 

2.  '  We  are  not  to  look  book  for  our  Pentecost.  The  Pentecost  of  the  Acts  la 
simply  given  to  make  the  Church  of  Christ  acquainted  with  the  privileges 
belonging  to  this  dispensation.  The  Spirit  of  God  comes  as  the  rain,  that  must 
still  come  and  come  again :  as  the  wind,  that  must  still  blow  and  blow  again.' 

—  HOWEW. 

8.  Waiting !  the  vJI-comprehenslve  word  to  Indicate  the  posture  of  disciples 
towards  the  Pro  le  of  the  Father.  Waiting !  it  includes  the  denial  of  self, 
its  wisdom  or  at  gth ;  separation  from  all  else ;  surrender  and  preparedness 
for  all  the  Spirit  would  claim  ;  Joyful  faith  in  what  Christ  is,  and  confident 
expectation  of  what  He  Is  going  to  do.  Walt  I  Tarry  !  the  one  finui  condition 
imposed  by  the  ascending  Lord  for  the  fulfilment  of  the  Promise. 

4.  Walt  1  let  this  be  the  deep  undertone  of  his  daily  life  in  relathm  to  the 
Spirit,  for  each  one  who  known  that  the  Spirit  Is  in  him,  and  longs  to  be 
mightily  strengthened  with  Him  from  above.  Walt !  Let  this  be  the  attitude 
of  the  Church  as  she  expects  her  Lord,  In  answer  to  her  prayer,  mightily  to 
manifest  His  power  In  the  world.  '  He  charged  them  to  wait. '  '  Tarry,  until 
ye  be  clothed  with  power  from  on  high.' 

5.  'As  Christ  was  the  ful filler  of  the  law,  and  the  end  of  the  lam,  m 
ike  Spirit  la  the  complement,  the  fulfiller  and  maker  good  of  all  the  Qoapel, 
Otherwise  all  that  Christ  did  would  have  profited  us  nothing.  If  the  Hol§ 
$host  M  not  come  Into  our  hstwta,  and  bring  it  all  hQme  to  iM.'~Gi>ofiwiir. 


h   i 


THE  SPIBIT  OF  POWER. 


135 


Fourteenth  Day. 


THE  SPIEIT  OF  CHRIST. 


®fte  Spirit  of  ?|otoer* 

'Ye  shall  be  baptized  vith  the  Holy  €hoat  not  many  days 
heDce.  Ye  shall  receive  power  when  the  Holy  Ghost  it  cMna 
upon  you,  and  ye  shall  be  my  witnesses/ — Acts  i.  5,  8. 

*  Tarry  ye  in  the  city,  till  ye  be  clothed  with  power  from 
on  high.'  -Luke  xxiv.  49. 

THE  disciples  had  heard  from  John  of  the 
Baptism  of  the  Spirit.  Jesu^  had  spoken 
to  them  of  the  Father's  giving  of  the  Spirit  to 
them  that  ask  Him,  and  of  the  Spirit  of  their 
Father  speaking  in  them.  And  on  the  last  night 
he  had  spoken  of  the  Spirit  dwelling  in  them, 
witnessing  with  them,  having  come  to  them  to 
convince  the  world.  All  these  thoughts  of  what 
this  coming  of  the  Holy  Spirit  would  be  was 
connected  in  their  mind  with  the  work  they  would 
have  to  do  and  the  power  for  it.  When  our  Lord 
gathered  up  all  His  teaching  in  the  promise,  *  Ye 
shall  receive  the  power  of  the  Holy  Ghost  coming 
upon  you,  and  shall  be  my  witnesses,'  it  must  have 
been  to  them  the  simple  summing  up  of  what  theif 


i«i^ 


136 


THE  SPIRIT  OF  CHRIST. 


looked  for :  a  new  Divine  power  for  the  new  Divine 
work  of  being  the  witnesses  of  a  Crucified  and  Eisen 
Jesus. 

This  was  in  perfect  harmony  with  all  they  had 
seen  in  Holy  Scripture  of  the  Spirit's  work.  In  the 
days  before  the  flood  He  had  been  striving  with 
men.  In  the  ministry  of  Moses  He  fitted  him,  and 
the  seventy  who  received  of  His  Spirit,  for  the  work 
of  ruling  and  guiding  If  \el,  and  given  wisdom  to 
those  who  built  God's  h(  se.  In  the  days  of  the 
Judges  He  gave  the  powtx  to  fight  and  conquer  the 
enemies.  In  the  times  of  Kings  and  Prophets  He 
gave  boldness  to  testify  against  sin,  and  power  to 
proclaim  a  coming  redemption.  Every  mention  of 
the  Spirit  in  the  Old  Testament  is  connected  with 
the  honour  and  Kingdom  of  God,  and  the  fitting  for 
service  in  it.  In  the  great  prophecy  of  the  Messiah, 
with  which  the  Son  of  God  opened  His  ministry  at 
Nazareth,  His  being  anointed  with  the  Spirit  had 
the  one  object  of  bringing  deliverance  to  the 
captives  and  gladness  to  the  mourners.  To  the 
mind  of  the  disciples,  as  students  of  the  Old 
Testament  and  followers  of  Christ  Jesus,  the 
promise  of  the  Spirit  could  have  but  one  meaning — 
fitness  for  the  great  work  they  had  to  do  for  their 
Loxd  when  He  ascended  the  Throne.  All  that  the 
Spirit  would  be  to  them  personally  in  His  work  of 
comforting  and  teaching,  sanctifying  the  soul  and 
glorifying  Jesus,  were  but  as  a  means  to  an  end — • 
their  induement  with  power  for  the  service  of  theil 
departed  Lord. 


THE  SPIUIT  OF  POWER. 


137 


World  God  that  the  Church  of  Christ  understood 
tliis  ii*  our  days  !  All  prayer  for  the  guiding  and 
gladdening  influence  of  the  Holy  Spirit  in  the 
children  of  God  ought  to  have  this  as  their  aim  : 
fitness  to  witness  for  Christ  and  do  effective  service 
in  conquering  the  world  for  Him.  Waste  of  power 
is  always  cause  of  regret  to  those  who  witness  iU 
Tlie  economy  of  power  is  one  of  tlie  great  moving 
springs  in  all  organization  and  industry.  The 
Spirit  is  the  great  power  of  God ;  the  Holy  Spirit 
the  great  power  of  God's  Kedemption,  as  it  comes 
down  from  the  Throne  of  Him  to  whom  all  power 
has  heen  given.  And  can  we  imagine  that  God 
would  waste  this  power  on  those  who  seek  it  only 
for  their  own  sake,  with  the  desire  of  being  beauti- 
fully holy,  or  wise,  or  good  ?  Truly  no.  The  Holy 
Spirit  is  the  power  from  on  high  for  carrying  on 
the  work  for  wliich  Jesus  sacriticed  His  Throne  and 
His  Life.  The  essential  condition  for  receiving 
that  power  is  that  we  be  found  ready  and  fit  for 
doing  the  work  the  Spirit  has  come  to  accomplish. 

*  My  Witnesses : '  these  two  words  do  indeed 
contain,  in  Divine  and  inexhaustible  wealth  of 
meaning,  the  most  perfect  description  of  the  Spirit's 
work  and  our  work ;  the  work  for  which  nothing 
less  than  His  DiM*ne  power  is  needed,  the  work  for 
which  our  weakness  is  just  fitted.  There  is  nothing 
so  effective  as  an  honest  witness.  The  learned 
eloi£uence  of  an  advocate  must  give  way  to  it. 
There  is  notliing  so  simple:  just  telling  what  wa 
have  seen  and  heard,  or,  perliaps  in  silence,  witness- 


ly 


138 


THK  SPIRIT  OF  CHRIST. 


li    1 


ing  to  what  has  been  done  in  us.  It  was  the  great 
work  of  Jesus  Himself :  *  To  this  end  have  I  been 
born,  and  to  this  end  am  I  come  into  the  worhl, 
that  I  should  bear  witness  unto  the  Truth.  And  yet, 
simple  and  easy  as  it  appears,  to  make  us  witness<i8 
of  Jesus  is  what  the  Almighty  power  of  the  Spirit 
is  needed  for,  and  what  He  was  sent  to  woik.  If 
we  are,  in  the  power  of  the  eternal  life,  tho  power 
of  the  world  to  come,  in  heavenly  power  to  witness 
of  Jesus  as  He  reigns  in  heaven,  we  need  nothing 
less  than  the  Divine  power  of  the  heavenly  life  to 
animate  the  testimony  of  our  lips  and  life. 

The  Holy  Spirit  makes  us  witnesses  because  He 
Himself  is  a  witness.  *  He  shall  witness  of  me,' 
Jesus  said.  When  Peter,  on  the  day  of  Pentecost, 
preached  that  Cljrist,  when  He  had  ascended  into 
heaven,  had  received  from  the  Father  the  Holy 
Ghost,  and  had  poured  Him  forth,  he  spake  of 
what  he  knew :  the  Holy  Ghost  witnessed  to  him, 
and  in  him,  of  the  glory  of  his  exalted  Lord.  It 
was  this  witness  of  the  Spirit  to  the  reality  of 
Christ's  power  and  presence  that  made  him  so  bold 
and  strong  to  speak  before  the  council :  '  God  did 
exalt  Him  to  be  a  Prince  and  a  Saviour ;  and  we 
are  witnesses  of  these  things ;  and  so  is  the  Holy 
Ghost.'  It  is  as  the  Holy  Spirit  becomes  to  us,  in 
a  Divine  life  and  power,  the  witness  to  what  Jesus 
is  at  luQ  present  moment  in  His  glory,  that  our 
witness  will  be  in  His  power.  We  may  know  all 
that  the  Gospels  record  and  all  that  Scripture 
further  teaches  of  the  person  and  work  of  Jesus ; 


THE  SPIRIT  OF  POWER. 


139 


we  may  even  speak  from  past  experience  of  what 
we  once  knew  of  the  power  of  Jesus.  This  is  not 
ihe  witness  of  power  that  is  promised  here,  and  that 
will  have  eHect  in  the  world.  It  is  the  Presence  of 
the  Spirit  at  the  present  moment,  witnessing  to  the 
I'resence  of  the  personal  Jesus,  that  give?  it  witness 
that  breath  of  life  from  heaven  that  makes  it  mighty 
through  God  to  the  casting  down  of  strongholds. 
You  can  truly  witness  to  just  as  much  of  Jesus  as 
the  Holy  Spirit  is  witnessing  to  you  in  life  and  truth. 
The  baptism  of  power,  the  induement  of  power, 
is  sometimes  spoken  of  and  sought  after  as  a  special 
gift  If  Paul  asked  very  distinctly  for  the  Ephe- 
sians,  who  had  been  sealed  with  the  Holy  Spirit, 
that  the  Father  would  still  give  them  *  the  Spirit 
of  wisdom'  (Eph.  i.  17),  we  cannot  be  far  wrong  in 
praying  as  definitely  for  '  the  Spirit  of  power.'  He 
who  searches  the  hearts  knows  what  is  the  mind  of 
the  Spirit,  and  will  give  not  according  to  the  correct- 
ness of  our  words,  but  the  Spirit-breathed  desire  of 
our  hearts.  Or  let  us  take  that  other  prayer  of 
Paul  (Eph.  iii.  16),  and  plead  that  *  He  would  grai  t 
us  to  be  mightily  strengthened  by  His  Spirit.* 
However  we  formulate  our  prayer,  one  thing  is 
certain  :  it  is  in  uncej^^ing  prayer,  it  is  in  bowing  our 
knees,  it  is  in  waiting  on  God,  that  from  Himself 
will  come  what  we  ask,  be  it  the  Spirit  of  Power  or 
the  Power  of  the  Spirit.  The  Spirit  is  never  any- 
thing separate  from  God:  in  all  His  going  out  and 
Working  He  still  ever  is  the  inmost  self  of  God;  it 
is  God  Himself  who,  according  to  the  riches  of  Hia 


140 


THE  SPIRIT  OF  CHRIST. 


glory,  is  mighty  to  do  above  what  we  ask  or  think, 
who  will  in  Christ  give  us  to  be  clothed  with  the 
power  of  the  Spirit. 

In  seeking  for  this  Power  of  the  Spirit,  let  us 
note  the  mode  of  His  working.  There  is  one 
mistake  we  must  specially  beware  of.  It  is  that 
of  expecting  always  to  feel  the  power  when  it 
works.  Scripture  links  power  and  weakness  in  a 
wonderful  way,  not  as  succeeding  each  other,  but  as 
existing  together.  '  I  was  with  you  in  weakness ; 
my  preaching  was  in  power'  *When  I  am  wcakt 
then  am  I  strong.'  (See  1  Cor.  ii.  3-5  ;  2  Cor.  iv. 
7,  16,  VL  10,  xii.  10,  xiii.  3,  4.)  The  power  is 
the  power  of  God,  given  to  faith ;  and  faith  grows 
strong  in  the  dark.  The  Holy  Spirit  hides  Himself 
in  the  weak  things  that  God  hath  chosen,  that  flesh 
may  not  glory  in  His  presence.  Spiritual  power  can 
only  be  known  by  the  Spirit  of  faith.  The  more 
distinctly  we  feel  and  confess  our  weakness  and 
believe  in  the  power  dwelling  within  us,  ready  to 
work  as  need  arises,  the  more  confidently  may  we 
expect  its  Divine  operation  even  when  nothing  is 
felt.  Christians  lose  much  not  only  by  not  waiting 
for  the  power,  but  by  waiting  in  the  wrong  way. 
Seek  to  combine  the  faithful  and  ready  obedience 
to  every  call  of  duty,  however  little  t^iy  power 
appears  to  be,  with  a  deep,  dependent  writing  and 
expectation  of  Power  from  on  high.  Let  thy  inter- 
vals of  repose  and  communion  be  the  exercise  of 
prayer  and  faith  in  the  Power  of  God  dwelling  in 
thee,  and  waiting  to  work  through  thee ;  thy  time 


/>^ 


THE  SPIRIT  OF  POWER.' 


141 


.^ 


if 


of  exertion  and  effort  will  bring  the  proof  that  by 
faith  out  of  weakness  we  are  made  strong. 

Lot  us  also  see  and  make  no  mistake  about  the 
condition  of  the  working  of  this  Divine  Power.  He 
that  v.'(  nld  command  nature  must  first,  and  most 
absolutely,  obey  her.  It  does  not  need  much  grace 
to  long  and  ask  for  power,  even  the  power  of  the 
Spirit.  Who  would  not  be  glad  to  have  powe^  ? 
Many  pray  earnestly  for  power  in  or  with  their 
work,  and  receive  it  not,  because  they  do  not 
accept  the  only  posture  in  which  the  Power  can 
work.  We  want  to  get  possession  of  the  Power 
and  use  it.  God  wants  the  Power  to  get  possessio»i 
of  us,  and  use  us.  If  we  give  up  ourselves  to  the 
Power  to  rule  in  us,  the  Power  will  give  itself  to 
us,  to  rule  through  us.  Unconditional  submission 
and  obedience  to  the  Power  in  our  inner  life  is  the 
one  condition  of  our  being  clothed  with  it.  God 
gives  the  Spirit  to  the  obedient.  *  Power  belongeth 
unto  God,'  and  remains  His  for  ever.  If  thou 
wouldst  have  His  power  work  in  thee,  bow  very 
low  in  reverence  before  the  Holy  Presence  that 
dwellelh  in  thee,  that  asks  thy  surrender  to  His 
guidance  even  in  the  least  things.  Walk  very 
humbly  in  holy  fear,  lest  in  anything  thou  shouldeat 
fail  in  knowing  or  doing  His  holy  will.  Live  as 
one  given  up  to  a  Power  that  has  the  entiie 
mastery  over  tliee,  that  has  complete  possession  of 
thy  inmost  being.  Let  the  Spirit  and  His  Power 
have  possession  of  thee :  thou  shalt  know  that  Hii 
Power  worketh  in  thee. 


i! 


[i  |: 


'   11 


142 


THE  SPIRIT  OF  CHRIST. 


Let  US  bo  clear,  too,  as  to  the  object  of  this  power, 
the  work  it  is  to  do.  Men  are  very  careful  to 
economize  power,  and  to  gather  it  there  where  it 
can  do  its  work  most  effectually.  God  does  not 
give  this  power  for  our  own  enjoyment, — as  little 
to  save  us  from  trouble  and  effort.  He  gives  it  for 
one  purpose,  to  glorify  His  Son.  Those  who  in 
their  weakness  are  faithful  to  this  one  object,  who 
in  obedience  and  testimony  prove  to  God  that  they 
are  ready  at  any  cost  to  glorify  God, — they  will 
receive  the  power  from  on  high.  God  seeks  for 
men  and  women  whom  He  can  thus  clothe  with 
power.  The  Church  is  looking  round  for  them  on 
every  side,  v/ondering  at  the  feebleness  of  so  much 
of  its  ministry  and  worship.  The  world  waits  for 
it,  to  be  convinced  that  God  is  indeed  in  the  midst 
of  His  people.  The  perishing  millions  are  crying 
for  deliverance,  and  the  Power  of  God  is  waiting  to 
work  it.  Let  us  not  be  content  with  the  prayer 
for  God  t<»  visit  and  to  bless  them,  or  with  the 
effort  to  do  the  best  we  can  for  them.  Let  us  give 
up  ourselve=j,  each  individual  believer,  wholly  and 
undividedly,  to  live  as  witnesses  for  Jesus.  Let  us 
plead  with  God  to  show  His  people  what  it  means 
that  they  are  Christ's  representatives  just  as  He  was 
the  Father's.  Let  us  live  in  the  faith  that  the  Spirit 
of  power  is  within  us,  and  that  the  Father  will,  as 
we  wait  on  Him,  fill  us  with  the  power  of  the  Spirit.^ 

Most  Blessed  Father!   we  thank  Thee  for  the 

»  See  Note  I. 


TIIK  Sl'IKIT  OK  POWKU. 


14a 


wonderful  provision  Tliou  hast  maiU;  for  Thy  chil- 
dren,— that  out  of  weakness  they  should  he  made 
strong,  and  that  just  in  their  feebleness  Thy  Mijj;hly 
ro>^er  should  be  jj;loritied.  We  thank  Thee  lor  the 
Holy  Spirit,  as  the  Spirit  of  Tower,  coming  down 
to  make  Jesus,  to  whom  all  Power  is  given,  present 
with  His  Church,  and  to  make  His  disciples  the 
witnesses  of  that  Presence. 

I  ask  Thee,  O  my  Father,  to  teach  me  that  I  have, 
the  power,  as  1  have  the  Living  Jesus.  May  I  not 
look  for  it  to  come  with  observation.  May  I  con- 
sent that  it  shall  ever  be  a  Divine  strength  iu 
human  weakness,  so  that  the  glory  may  be  Thin»« 
alone.  May  1  learn  to  receive  it  in  a  faith  that 
allows  the  Mighty  Lord  Jesus  to  hold  the  powey 
and  do  the  work  in  the  midst  of  weakness.  And 
may,  by  the  Holy  Spirit,  He  be  so  present  with  me, 
that  my  witness  may  be  of  Him  alone. 

O  my  Father !  I  desire  to  submit  my  whole 
being  to  this  Holy  Power.  I  would  bow  before  its 
rule  every  day  and  all  the  day.  1  would  be  its 
servant,  and  humble  myself  to  do  its  meanest  com- 
mard.  Father !  let  the  Power  rule  in  me,  that  I 
may  be  mude  meet  for  it  to  use.  And  may  my  one 
object  in  life  be  that  Thy  Blessed  Son  may  receive 
the  honour  and  the  glory.     Amen. 


7.  There  fs  a  Presence  In  the  Church  of  Christ  aa  Omnipotent  and  Dlvlnt 
as  was  Christ  Himaelf  when  on  earth ;  yea,  rather,  aa  He  is  now  on  th9 
Throne  of  Power.  As  the  Church  walies  up  to  believe  this,  and  rises  out 
of  the  dust  to  put  on  her  beautiful  garments,  as  she  waits  on  her  Lord  to 
bs  'clothed  with  power  jrom  on  high,'  her  witness  for  Christ  will  bs  In 
llufng  povnr.    She  will  proue  that  her  Almighty  Lord  It  In  hw. 


J  44 


THE  SPIKIT  OF  CIIKIUT. 


2.  This  'clothing  with  power  from  on  high,'  thia  'receiving  the  power  of 
the  Holy  Qhoit,'  takes  place  In  a  way  quite  contrary  to  all  our  natural 
expectations.  It  Is  a  Diulne  Power  working  In  weakness.  The  sense  of 
weakness  Is  not  taken  away :  the  power  la  not  gluen  as  something  we 
possess.  We  only  have  the  power  as  we  haue  the  Lord  Himself.  Ha  exerta 
the  power  In  and  through  our  weakneaa. 

3.  Our  great  danger  la,  waiting  for  the  alght  or  aenae  of  power.  Our 
one  need  Is,  faith,  that  spiritually  recognises  the  Mighty  Lord  as  present, 
and  knows  that  He  will  work  In  weakness.  The  being  clothed  with  power, 
the  receiving  power,  la  so  putting  on  the  Lord  Jesus,  so  receiving  Him  In 
faith,  that  our  aoula  rejoice  In  HIa  hidden  presence,  and  know  that  Hia 
power  is  working  In  our  weakness. 

4.  As  the  character  of  a  body  depends  upon  the  different  particles  of 
which  it  Is  composed,  so  the  power  of  the  Church  of  Christ  will  be  decided 
by  the  state  of  Its  Individual  members.  The  Holy  Spirit  cannot  work 
mightily  through  the  Church  of  Qod  In  the  world  until  the  mass  of  Indi- 
vidual believers  give  themselves  wholly  to  their  Lord  to  be  filled  with  HIa 
Spirit.    Let  us  labour  and  pray  for  this. 

6.  A  Personal  Power,  with  a  Will  and  a  Purpose,  has  charge  within  me, 
ready  to  work  His  will  Into  mine  In  all  things.  Another  will  than  my  own, 
now  ruling  in  the  depths  of  my  being,  la  to  be  waited  on.  As  I  submit  and 
obey,  His  Power  will  work  through  me.    I  live  under  the  Power  of  Another. 

6.  'I  also  am  a  man  under  authority,  having  under  me  soldiers;  and  I 
say  to  this  one.  Go,  and  he  goeih. '  Tne  man  who  Is  himself  under  a  Higher 
Power,  haa  that  power  to  rule  thoae  under  him.  To  be  over  othera,  U 
eonguar,  I  muat  firat  be  under  tha  HigMaat  Power. 


1 1  '■ 
[  * 


I    1 


TUK  0  U  ITU  I ;  1(1  Mi  Oh  IIIE  ai'lIJlT. 


145 


Fifteenth   Day. 


THE  SPIRIT  OF  CHRIST. 


Ct)e  Cutpouring  of  ti)e  Spirit* 

*  And  when  the  day  of  Pentf  cost  was  fally  come,  they  were  all 
filled  with  the  Holy  G  ost,  and  began  to  speak,  aa  the  Spirit 
gave  them  utterance.'— Acth  M.  1-4. 

IN  the  outpouring  of  tlie  Holy  Spirit,  the  work  of 
Christ  culnjinates.  The  adorable  mystery  of 
the  Incarnation  in  Bethlehem,  the  great  Redemp- 
tion accomplished  on  Calvary,  the  revelation  of 
Christ  as  the  Son  of  God  in  the  power  of  the 
Eternal  Life  by  the  Resurrection,  His  entrance  into 
glory  in  the  Ascension — these  are  all  preliminary 
stages ;  their  goal  and  their  crown  was  the  coming 
down  of  the  Holy  Spirit.  As  Penteco«t  is  the  last, 
it  is  the  greatest  of  the  Christian  feasts  ;  in  it  the 
others  find  their  realization  and  their  fulfilment. 
It  is  because  the  Church  has  hardly  acknowledged 
this,  and  has  not  seen  that  the  glory  of  Pentecost 
is  the  highest  glory  of  the  Father  and  the  Son, 
that  the  Holy  Spirit  has  not  yet  been  able  to 
reveal    and   glorify   the    Son  in    her  as   He    fain 

S 


146 


THE  SPIKIT  OF  CHRIST. 


would.     Let  us  see  if  we  can  realize  what  Pentecost 
means. 

God  made  man  in  His  own  image,  and  for  His 
likeness,  with  the  distinct  object  that  he  should 
become  like  Himself.  Man  was  to  be  a  temple  for 
God  to  dwell  in  ;  he  was  to  become  the  home  in 
which  God  could  rest.  The  closest  and  most 
intimate  union,  the  indwelling  of  love :  this  was 
what  the  Holy  One  longed  for,  and  looked  forward 
to.  "What  was  very  feebly  set  forth  in  type  in  the 
temple  in  Israel  became  a  Divine  reality  in  Jesus 
of  Nazareth :  God  had  found  a  man  in  whom  He 
could  rest,  whose  whole  being  was  opened  to  the 
rule  of  His  will  and  the  fellowship  of  His  love. 
In  Him  there  was  a  human  nature,  possessed  by 
the  Divine  Spirit ;  and  such  God  would  have  liad 
all  men  to  be.  And  such  all  would  be,  who  ac- 
cepted of  this  Jesus  and  His  Spirit  as  their  life. 
His  death  was  to  remove  the  curse  aud  pov\er  of 
sin,  and  make  it  possible  for  them  to  receive  His 
Spirit.  His  resurrection  was  the  entrance  of 
human  nature,  free  from  all  tlie  weakness  of  the 
flesh,  into  the  life  of  Deity,  the  Divine  Spirit-life. 
His  ascension  was  admittance  as  Man  into  the  very 
glory  of  God ;  the  participation  by  huninn  nature 
of  perfect  fellowship  with  God  in  gKry  in  the  unity 
of  the  Spirit.  And  yet,  with  all  this,  the  work  was 
not  yet  complete.  Something,  the  chief  thinjz,  wms 
still  wanting.  How  could  the  Father  dwell  in  na-n 
even  as  He  had  dwelt  in  Christ  ?  This  was  the 
great  question  to  which  Pentecost  gives  the  answer. 


THE  OUTPOURING  OF  THE  SPIRIT. 


147 


er. 


Out  of  the  depths  of  Godhead,  the  Holy  Spirit 
is  sent  forth  in  a  new  character  and  a  new  power, . 
such  as  He  never  had  before.  In  creation  and 
nature  He  came  forth  from  God  as  the  Spirit  of 
IJfe.  In  the  creation  of  man  specially  He  acted 
as  the  power  in  which  his  god -likeness  was 
grounded,  and  after  his  fall  still  testified  for  God. 
Ill  Israel  He  appeared  as  the  Spirit  of  the  theo- 
cracy, distinctly  inspiring*  and  fitting  certain  men 
for  their  work.  In  Jesus  Christ  He  came  as  the 
Spirit  of  the  Father,  given  to  Him  without  measure, 
and  abiding  in  Him.  All  these  are  manifestations, 
in  different  degrees,  of  one  and  the  same  Spirit. 
But  now  there  comes  the  last,  the  long-promised, 
an  entirely  new  manifestation  of  the  Divine  Spirit. 
The  Spirit  that  has  dwelt  in  Jesus  Christ,  and  in 
His  life  of  obedience,  has  taken  up  His  human 
spirit  into  perfect  fellowship  and  unity  with  Him- 
self, is  now  the  Spirit  of  the  exalted  God -man. 
As  the  Man  Christ  Jesus  enters  the  glory  of 
God  and  the  full  fellowship  of  that  Spirit-life  in 
which  God  dwells.  He  receives  from  the  Father 
the  right  to  send  forth  His  Spirit  into  His  disciples, 
yea,  in  the  Spirit  to  descend  Himself,  and  dwell  in 
them.  In  a  new  power,  which  hitheito  had  not 
been  possible,  because  Jesus  had  not  been  crucified 
or  glorified,  as  the  very  Spirit  of  the  glorified  Jesus, 
the  Spirit  comes.  The  work  of  the  Son,  the  long- 
ing of  the  Father,  receives  its  fulfilment.  May^i's 
heart  is  now  indeed  the  home  of  his  God. 

Said  I  not  truly  that  Pentecost  is  the  greatest  of 


148 


THE  SPIRIT  OF  CHRIST. 


:■ 


the  Church's  feasts  ?  The  mystery  of  Bethlehem  is 
indeed  incomprehensible  and  glorious,  but  wlien 
once  I  believe  it,  there  is  nothing  that  does  not 
appear  possible  and  becoming.  That  a  pure,  holy 
body  should  be  formed  for  the  Son  of  God  by  the 
power  of  the  Holy  Spirit,  and  that  in  that  body  the 
Spirit  should  dwell,  is  indeed  a  miracle  of  Divine 
Tower.  But  that  the  same  Spirit  should  now  come 
and  dwell  in  the  bodies  of  sinful  men,  that  in  them 
too  the  Father  should  take  up  His  abode,  this  is  a 
mystery  of  grace  that  passeth  all  understanding. 
But  this,  glory  be  to  God !  is  the  blessing.  Pentecost 
brings  and  receives.  The  entrance  of  the  Son  of 
God  into  our  flesh  in  Bethlehem,  His  entrance  into 
the  curse  aHd  death  of  sin  as  our  Surety,  His  entrance 
in  human  nature  as  First-begotten  from  the  dead 
into  the  Power  of  the  Eternal  Life,  His  entrance 
into  the  very  Glory  of  the  Father — these  were  but 
the  preparatory  steps :  here  is  the  consummation  for 
wliich  all  the  rest  was  accomplished.  The  word  now 
bej^ins  to  be  fulfilled:  'Behold!  the  tabernacle  of 
God  is  with  men,  and  He  shall  dwell  with  them.'  * 

It  is  only  in  the  light  of  all  that  preceded  Pentecost, 
of  all  the  mighty  sacrifice  which  God  thought  not  too 
great  if  He  might  dwell  with  sinlul  men,  that  the 
nairalive  of  the  outpouring  of  the  Spirit  can  be  under- 
stood. It  is  the  earthly  reflection  of  Christ's  exaltation 
in  heaven  ;  the  participation  He  gives  to  His  friends 
of  the  glory  He  now  has  with  the  Father.  To  be 
apprehended  aright,  it  needs  a  spiritual  vision ;  in  the 

» See  Note  J. 


THE  OUTPOURING  OF  THE  SPIRIT. 


140 


story  that  is  so  simply  told  the  deepest  mysteries  of  the 
Kingdom  are  unfolded,  and  the  title-deeds  given  to  the 
Church  of  her  holy  heritage  until  her  Lord's  return. 
What  the  Spirit  is  to  be  to  believers  and  the  Church, 
to  the  minister's  of  the  word  and  their  work,  and  to 
the  unbelieving  world,  are  the  three  chief  thoughts. 
1."  Christ  had  promised  to  His  disciples  that  in  the 
Comforter  He  Himself  would  again  come  to  them. 
During  his  life  on  earth,  His  personal  manifested  Pre- 
sence, as  revealing  the  unseen  Father,  was  the  Father's 
great  gift  to  men,  was  the  one  thing  the  disciples 
wished  and  needed.  This  was  to  be  their  portion 
now  in  greater  power  than  before.  Christ  had 
entered  the  glory  with  this  very  purpose,  that  now, 
in  a  Divine  way,  *  He  might  fill  all  things,'  He 
might  specially  fill  the  members  of  His  body  with 
Himself  and  His  glory-life.  "When  the  Holy  Spirit 
came  down.  He  brought  as  a  personal  life  within 
them  what  had  previously  only  been  a  Life  near 
them,  but  yet  outside  their  own.  The  very  Spirit  of 
God's  own  Son,  as  He  had  'ived  and  loved,  had  obeyed 
and  died,  had  been  raised  and  glorified  by  Almighty 
jiower,  was  now  to  become  their  personal  lif  j.  The 
wondrous  transaction  that  had  taken  place  in  heaven 
in  the  placing  of  tlieir  Friend  and  Lord  on  the  throne 
of  heaven,  this  the  Holy  Spirit  came  to  be  the  witness 
of,  yea,  to  communicate  and  maintain  it  within  them 
as  a  heavenly  reality.  It  is  indeed  no  wonder  that, 
a.s  the  Holy  Ghost  comes  down  from  the  Father 
tlirough  the  glorified  Son,  tiieir  whole  nature  is  filled 
to  overflowing  with  the  joy  and  power  of  heaven, 


150 


THE  SPIRIT  OF  CHRIST. 


with  the  presence  of  Jesus,  and  their  lips  overflow 
with  the  praise  of  the  wonderful  works  of  God. 

Such  was  the  birth  of  the  Church  of  Christ ;  such 
must  be  its  growth  and  strength.  The  first  and 
essential  element  of  the  true  succession  of  the 
]*entecostal  Church  is  a  membership  baptized  with  the 
Holy  Ghost  and  with  fire,  every  heart  filled  with  the 
experience  of  the  Presence  of  the  glorifiod  Lord,  every 
tongue  and  life  witnessing  to  the  wonderful  work  God 
had  done,  in  raising  Jesus  to  the  glory  of  Uis  Throne, 
and  then  filling  His  disciples  with  that  glory  too.  It 
is  not  so  much  the  Baptism  of  Power  for  our  preachers 
we  must  seek;  it  is  that  every  individual  member  of 
Christ's  body  may  know,  and  possess,  and  witness  to, 
the  Presence  of  an  indwelling  Christ  through  the  Holy 
Spirit.  It  is  tliis  will  draw  the  attention  of  the  world, 
and  comj»el  the  confession  to  the  Power  of  Jesus. 

2.  It  was  amid  the  interest  and  the  questionings 
which  ihe  sight  of  this  joyous  praising  company  of 
believers  awakened  in  the  multitude  that  Peter 
stood  up  to  preach.  The  story  of  Pentecost  teaches 
us  the  true  position  of  the  ministry  and  the  secret 
of  its  power.  A  church  full  of  the  Holy  Ghost  is  a 
power  of  God  to  awaken  the  careless,  and  attract  all 
honest,  earnest  hearts.  It  is  to  such  an  audience, 
roused  by  the  testimony  of  believers,  that  the  preach- 
ing will  come  with  power.  It  is  out  of  such  a 
church  of  men  and  women  full  of  the  Holy  Gliost 
that  S])irit  led  preacheis  will  rise  up,  bold  and  free, 
to  point  to  every  believer  as  a  living  witness  to  the 
trutli  of  their  preaching  and  the  Power  of  their  Lord 


THE  OUTPOUUIXG  OF  THE  SPIHIT. 


151 


Peter's  preaching  is  a  most  remarkable  lesson 
of  what  all  Holy  Ghost  ^reaching  will  be.  He 
preaches  Christ  from  the  Scriptures.  In  contrast 
with  the  thoughts  of  man,  who  had  rejected  Christ, 
He  sets  forth  the  thoughts  of  God,  who  had  sent 
Christ,  who  delighted  in  Him,  and  had  now  exalted 
Him  at  His  right  hand.  All  preaching  in  the 
power  of  the  Holy  Spirit  will  be  thus.  The  Spirit 
is  the  Spirit  of  Christ,  the  Spirit  of  His  personal 
life,  taking  possession  of  our  personality,  and  wit- 
nessing with  our  spirit  to  what  Christ  has  won  for 
us.  The  Spirit  has  come  for  the  very  purpose  of 
continuing  the  work  Christ  had  begun  on  earth, 
of  making  men  partakers  of  His  redemption  and 
His  life.  It  could  not  be  otherwise;  the  Spirit 
always  witnesses  to  Christ.  He  did  so  in  the 
Scriptures  ;  He  does  so  in  the  believer ;  the  be- 
liever's testimony  will  ever  be  according  to  Scrip- 
ture. The  Spirit  in  Christ,  the  Spirit  in  Scripture, 
the  Spirit  in  the  Church;  as  long  as  this  threefold 
cord  is  kept  intertwined,  it  cannot  be  brc>ken. 

3.  The  effect  of  this  preaching  was  marvellous,  but 
not  more  marvellous  than  might  be  expected.  The 
Presence  and  Power  of  Jesus  are  such  a  reality  in 
the  company  of  disciples,  the  Power  from  on  High, 
from  the  Throne,  so  fills  Peter,  the  s^ght  and 
experience  he  has  of  Chii&t,  as  exalted  at  the  right 
hand  of  God,  is  such  a  spiritual  reality,  that  power 
goes  out  from  him,  and  as  his  preaching  reaches  its 
application :  '  Know  assuredly  that  God  hath  made 
Him  both  Lord  and  Christ,  this   Jesus  whom  ye 


152 


THE  SPIRIT  OF  CHRIST. 


crucified/  thousands  bow  in  brokenness  of  spirit, 
ready  to  acknowledge  the  Crucified  One  as  their  ]a\i-1. 
The  Spirit  has  come  to  the  disciples,  and  througli  them 
convinced  of  unbelief.  The  penitent  inquirers  listen 
to  the  command  to  repent  and  believe,  and  they, 
too,  receive  the  gift  of  the  Holy  Ghost.  The  greater 
works  Christ  had  promised  to  do  through  the  disciples 
He  has  done.  In  one  moment  lifelong  prejudice, 
and  even  bitter  hatred,  give  v»ay  to  surrender,  and 
love,  and  adoration  ;  from  the  glorified  Lord  power 
has  filled  His  body,  and  from  it  power  hath  gone 
forth  to  conquer  and  to  save. 

Pentecost  is  the  glorious  sunrise  of  *that  day,' 
the  first  of  '  those  days '  of  which  the  prophets  and 
our  Lord  had  so  often  spoken,  the  promise  and  the 
pledge  of  what  the  history  of  the  Church  was  meant 
to  ba  It  is  universally  admitted  that  the  Church 
has  but  ill  fulfilled  her  destiny,  that  even  now, 
after  eighteen  centuries,  she  has  not  risen  to  the 
height  of  her  gloiious  privilege.  Even  when  she 
strives  to  accept  her  calling,  to  witness  for  her  Lord 
unto  the  ends  of  the  earth,  she  does  it  too  little  in 
the  faith  of  the  Pentecostal  Spirit,  and  the  pos- 
session of  His  Mighty  Power.  Instead  of  regarding 
Pentecost  as  sunrise,  she  too  often  speaks  and  acts 
as  if  it  had  been  noonday,  from  which  the  light 
must  needs  begin  to  wane.  Let  the  Church  return 
to  Pentecost,  and  Pentecost  will  return  to  her. 
The  Spirit  of  God  cannot  take  possession  of  be- 
lievers beyond  their  capacity  of  receiving  Him. 
The  promise  is  waiting;  the  Spirit  is  now  in  all 


THE  OUTPOURING  OF  THE  SPIPJT. 


153 


His  fulness.  Our  capacity  of  reception  needs 
enlarcjement.  It  is  at  the  footstool  of  the  throne, 
while  believers  continue  with  one  accord  in  praise 
and  love  and  prayer,  while  delay  only  intensifies 
the  spirit  of  waiting  and  expectation,  while  faith 
holds  fast  the  promise,  and  gazes  up  on  the  exalted 
Lord,  in  the  confidence  that  He  will  make  Himself 
known  in  power  in  the  midst  of  His  people, — it  is 
at  the  footstool  of  the  throne  that  Pentecost  comes. 
Jesus  Christ  is  still  Lord  of  all,  crowned  with 
power  and  glory.  His  longing  to  reveal  His 
preyence  in  His  disciples,  and  to  make  them  share 
the  glory-life  in  which  He  dwells,  is  as  fresh  and 
full  as  when  He  first  ascended  the  throne.  Let 
us  take  our  place  at  the  footstool.  Let  us  yield 
ourselves  in  strong,  expectant  faith,  to  be  filled 
with  the  Holy  Ghost,  and  to  testify  for  Jesus.  Let 
the  indwelling  Christ  be  our  life,  and  our  strength, 
and  our  testimony.  Out  of  such  a  Church  Spirit- 
filled  preachers  will  rise,  and  the  power  go  forth 
that  will  make  Christ's  enemies  bow  at  His  feet. 


DS 

It 


0  Lord  God  I  we  worship  before  the  Throne  on 
which  the  Son  is  seated  with  Thee,  crowned  with 
glory  and  honour.  We  thank  and  bless  Thee  thai  it 
is  for  us,  the  children  of  men,  that  Thou  hast  done 
this,  and  that  He  in  whom  Thou  delightest  belongs 
as  much  to  earth  as  to  heaven,  to  us  as  to  Thee.  0 
God!  we  adore  Thy  love:  we  praise  Thy  Holy  Name. 

We  beseech  Thee,  0  our  Father,  to  reveal  to 
Thy  Church  how  our  Blessed  Head  counts  us  as 


164 


THE  SPIRIT  OF  CHRIST. 


His  own  body,  sharing  with  Him  in  His  life,  Hia 
power,  and  His  glory,  and  how  the  Holy  Spirit, 
as  the  bearer  of  that  life  and  power  and  glory, 
h  waiting  to  reveal  it  within  us.  Oh,  tliat  Tliy 
people  might  awake  to  know  what  the  Holy  Spirit 
means,  as  the  real  Presence  within  them  of  tho 
glorified  Lord,  and  as  the  clothing  with  Power  from 
on  high  for  their  work  on  earth.  Oh  thf  t  all  Thy 
people  might  learn  to  gaze  on  their  exalted  King  u*  til 
their  whole  being  were  opened  up  for  His  reception, 
and  His  Spirit  fill  them  to  their  utmost  capacity ! 

Our  Father  !  we  plead  with  Thee,  in  the  name  of 
Jesus,  revive  Thy  Church.  Make  every  believer  to 
be  indeed  a  temple  full  of  the  Holy  Ghost.  Make 
every  church,  in  its  believing  members,  a  consecrated 
company  ever  testifying  of  a  present  Christ,  ever 
waiting  for  the  fulness  of  the  power  fiom  on  high. 
Make  every  preacher  of  the  word  a  minister  of  the 
Spirit.  And  let  throughout  the  earth  Pentecost  be 
the  sign  that  Jesus  reigns,  that  His  redeemed  are  His 
body,  that  His  Spirit  works,  and  that  every  knee 
shall  bow  to  Him.     Amen. 


7.  Do  let  ua  try  and  take  In  the  thought  that  when  Jeaua  went  to  haaven,  He 
eould  not  bear  the  thought  that  HIa  returning  to  HIa  glory  ahould  cause  the 
allghteat  separation  between  HImaelf  and  HIa  faithful  followera.  The  Mission 
of  the  Spirit  waa  to  aecure  and  glue  to  thetf  His  promised  Presence.  In  this 
conaiata  the  blessedneaa  of  the  Splrit'a  work,  and  It  la  thia  mahea  Him  the 
power  of  Qod  in  ua  for  our  work. 

2.  The  perfect  health  of  a  body  meana  the  health  of  every  member.  The 
healthy  action  of  the  Spirit  in  the  Church  requirea  the  health  of  eoery  indi- 
vidual believer.  Let  ua  pray  and  labour  for  thia,  that  the  Preaence  of  Chriat 
by  the  indwelling  Spirit  in  every  believer  may  be  our  preparation  for  the  united 
prayer  and  aervlce  which  ahall  make  our  aeaaona  of  worahip  one  ever-repeated 
Penteooat :  the  waiting,  receptive,  worshipping  company  on  earth  met  by  thi 
Spirit  of  Chriat  from  heaven. 


THE  HOLY  SPIRIT  AND  MISSIONS. 


155 


Sixteenth   Day. 


THE  SPIRIT  OF  CHRIST. 

€\it  fgolg  Spirit  anli  ini)Sje^on0. 

*  jNuw  there  were  at  Antioch,  in  the  church  that  was  there, 
prophets  and  teachers.  And  as  they  ministered  to  the  Lord  and 
fasted,  the  Holy  Ghost  said,  Separate  me  Barnabas  and  Sanl  for 
ihe  work  whereunto  I  have  called  them.  Then,  when  they  had 
fasted  and  prayed,  and  laid  their  hands  on  them,  they  sent  them 
away.  So  they,  being  sent  forth  by  the  Holy  Ghost,  went  down 
to  SeleaciA.'— Acts  xiii,  1-4. 


IT  has  been  rightly  said  that  the  Acts  of  the 
Apostles  might  well  have  borne  the  name,  The 
Acts  of  the  Exalted  Lord,  or  The  Acts  of  the  Holy 
Spirit.  Christ's  parting  promise,  *  Ye  shall  receive 
power  when  the  Holy  Ghost  is  come  upon  you ; 
and  ye  shall  be  my  witnesses,  both  in  Jerusalem 
and  in  all  Judea  and  Samaria,  and  unto  the  utter- 
most parts  of  the  earth,'  was  indeed  one  of  those 
Divine  seed -words  in  which  is  contained  tlie 
Kingdom  of  heaven  in  the  power  of  an  infinite 
growth,  with  the  law  of  its  manifestation,  and  the 
prophecy  of  its  final  perfection.  In  the  Book  of  the 
Acts  we  have  the  way  traced  in  which  the  promise 


15G 


THE  SHRiT  OF  CUPIST. 


'•        o. 


t 


received  iU  incipient  fulfilment",  on  its  way  from 
Jerusalem  to  Rome.  It  gives  us  the  Divine  record 
of  the  coming  and  dwellin*^  and  working  of  the 
Holy  Spirit,  as  the  Power  given  to  Christ's  disciples, 
to  witness  for  Him  before  Jews  and  heathens,  and 
of  the  triumph  of  the  name  of  Christ  in  Antioch 
and  Rome  as  the  centres  for  the  conquest  of  the 
uttermost  parts  of  the  earth.  The  book  reveals,  as 
with  a  light  from  heaven,  that  the  one  aim  and 
purpose  of  the  descent  of  th?  Spirit  from  our 
glorified  Lord  in  heaven  to  His  disciples,  to  reveal 
in  them  His  presence,  His  guidance,  and  His  Power, 
is  to  fit  them  to  be  His  witnesses  even  to  the  utter- 
most paits  of  the  earth.  Missions  to  the  heathen 
are  the  one  object  of  the  Mission  of  the  Spirit. 

In  the  passage  we  have  as  our  text  we  have  tLe 
first  record  of  the  part  the  Church  is  definitely 
called  to  take  in  the  work  of  missions.  In  the 
preaching  of  Philip  at  Samaria,  and  Peter  at 
Caesarea,  we  have  the  case  of  individual  men 
exercisiiig  their  function  of  ministry  among  those 
who  were  not  of  the  Jews  under  ';he  leading  of  the 
Spirit.  In  the  preaching  of  the  men  of  Cyprus  and 
Cyrene  to  the  Greeks  at  Antioch  we  have  the 
Divine  instinct  of  the  Spirit  of  love  and  life,  leading 
men  to  open  new  paths  where  the  leaders  of  the 
Cliurch  had  not  yet  thought  of  coming.  But  this 
guidance  of  the  Spirit  in  separating  special  men  was 
now  to  become  part  of  the  organization  of  the 
Church,  and  the  whole  community  of  believers  is  to 
be  educated  to  take  its  share  in  the  work  for  which 


THE  HOLY  sriKIT  AND  MISSIONS. 


157 


the  Spirit  specially  had  come  down  to  earth.  Tf 
the  second  of  Acts  is  of  importance  as  giving  us  the 
induement  of  the  Church  for  her  Jerusalem  work, 
the  thirteenth  is  of  no  less  interest  as  her  setting 
apart  for  definite  mission  work.  "VVe  cannot 
sufficiently  praise  God  for  the  deepening  interest 
in  missions  in  our  days.  If  our  interest  is  to  he 
permanent  and  personal,  if  it  is  to  be  a  personal 
enthusiasm  of  love  and  devotion  to  our  Blessed  Lord 
and  the  lost  He  came  to  save,  if  it  is  to  be  fruit- 
ful in  raising  the  work  of  the  Church  to  the  true 
level  of  Pentecostal  Power,  we  must  learn  well  the 
lesson  of  Antioch.  Mission  work  must  find  its 
initiative  and  its  power  in  the  distinct  and  direct 
acknowledgment  of  the  guidance  of  the  Holy  Spirit. 
It  has  often  been  remarked  that  true  mission 
work  has  always  been  born  of  a  revival  of  religious 
life  in  the  Church.  The  Holy  Spirit's  quickening 
work  stirs  up  to  new  devotion  to  the  Blessed  Lord 
whom  lie  reveals,  and  to  the  lost  to  whom  He 
belongs.  It  is  in  such  a  state  of  mind  that  the 
voice  of  the  Spirit  is  heard,  urging  the  Lord's  re- 
deemed to  work  for  Him.  It  was  thus  at  Antioch. 
There  were  certain  prophets  and  teachers  at  Antioch, 
spending  part  of  their  time  in  ministering  to  the  Lord 
and  fasting.  With  the  public  service  of  God  in 
the  Church  they  combined  the  spirit  of  separation 
from  the  world  and  of  self-sacriHce.  Their  Lord  was 
in  heaven  ;  they  felt  the  need  of  close  and  continued 
intercourse,  waiting  for  His  orders ;  they  understood 
that  the  Spirit  that  dwelt  in  them  could  not  have 


158 


THK  SPIUIT  OF  CliKIST. 


tree  and  full  scope  for  action  except  as  they  main- 
tained direct  fellowship  with  Him  as  their  Master, 
and  entered  as  much  as  poss'.ble  into  the  fellow- 
ship of  Christ's  crucifixion  of  the  tiesh.  'They 
ministered  to  the  Lord  and  fasted : '  such  were  the 
men,  such  was  their  state  of  mind  and  their  luibit 
of  life,  when  the  Holy  Spirit  revealed  to  them  that 
He  had  called  two  of  their  number  to  a  special 
work,  and  called  upon  them  to  be  His  instruments 
in  separating  them,  in  presence  ol'  the  whole  Church, 
for  that  work. 

The  law  of  the  Kingdom  has  not  been  changed. 
It  is  still  the  Holy  Ghost  who  has  charge  of  all 
mission  work.  He  will  still  reveal  His  will,  in  the 
appointment  of  work  and  selection  of  men,  to  those 
who  are  waiting  on  their  Lord  in  service  and 
separation.  When  once  the  Holy  Spirit  in  any  age 
has  taught  men  of  faith  and  prayer  to  undertake 
His  work,  it  is  easy  for  others  to  admire  and 
approve  what  they  do,  to  see  the  harmony  of  their 
conduct  with  Scripture,  and  to  copy  their  example. 
And  yet  the  real  power  of  the  Spirit's  guiding  and 
working,  the  real  personal  love  and  devotion  to 
Jesus  as  a  Beloved  Lord,  may  be  present  in  but  a 
very  small  extent.  It  is  because  a  great  deal  of 
interest  in  the  missionary  cause  is  of  this  nature, 
that  there  has  to  be  so  much  arguing  and  begying 
and  pleading  on  lower  grounds  with  its  supporters. 
The  command  of  the  Lord  is  known  as  recorded  in  a 
book ;  the  living  voice  of  the  Spirit,  who  reveals  the 
Lord  in  Living  Presence  and  Power,  is  not  heard. 


THE  HOLY  8P1K1T  AND  MISJ«10NS. 


159 


It  is  not  enough  that  Christians  be  stirred  and 
urged  to  take  a  greater  interest  in  the  work,  to 
pray  and  give  more :  there  is  a  more  urgent  need. 
In  the  life  of  the  individual  tlie  indwelling  of  the 
Holy  Spirit,  and  the  Presence  and  Rule  of  the 
Lortl  of  Glory  which  He  maintains,  must  again 
become  the  chief  mark  of  the  Christian  life.  In  the 
fellowship  of  the  Church,  we  must  learn  to  wait 
more  earnestly  for  the  Holy  Spirit's  guidance  in  the 
selection  of  men  and  fields  of  labour,  in  the  wakening 
of  interest  and  the  seeking  of  support :  it  is  in  the 
mission  directly  originated  in  much  prayer  and 
waiting  on  the  Spirit  that  His  power  can  specially 
be  expected. 

Let  no  one  fear,  when  we  speak  thus,  that  we 
shall  lead  Christians  away  from  the  real  practical 
work  that  must  be  done.  There  is  much  that 
needs  to  be  done,  and  cannot  be  done  without 
diligent  labour.  Information  must  be  circulated ; 
readers  must  be  found  and  kept;  funds  must  be 
raised ;  prayer-meetings  must  be  kept  up ;  direc- 
tors must  meet,  and  consult,  and  decide.  All  this 
must  be  done.  But  it  will  be  done  well,  and  as  a 
service  well-pleasing  to  the  Master,  just  in  the 
measure  in  which  it  is  done  in  the  power  of  the 
Holy  Spirit.  Oh  that  the  Church,  and  every 
member  of  it,  might  learn  the  lesson  !  The  Spirit 
has  come  down  from  heaven  to  be  the  Spirit  of 
Missions,  to  inspire  and  empower  Christ's  disciples 
to  witness  for  Him  to  the  uttermost  parts  of  the 
earth. 


160 


THE  SPIRIT  OF  CHRIST. 


The  origin,  the  progress,  the  success  of  missions 
are  all  his.  It  is  He  who  wakens  in  Ihe  hearts  of. 
believers  the  jealousy  for  the  honour  of  their  Lord, 
the  compassion  to  the  souls  of  the  perishing,  the 
faith  in  His  promise,  the  willing  obedience  to  His 
commands,  in  which  the  mission  takes  its  rise.  It 
is  He  who  draws  together  to  united  effort,  who 
calls  forth  the  suitable  men  to  go  out,  who  opens 
the  door,  and  prepares  the  hearts  of  the  heathen  to 
desire  or  to  receive  the  word.  And  it  is  He  who 
at  length  gives  the  increase,  and,  even  where  Satan's 
seat  is,  establishes  the  cross,  and  gathers  round  it 
the  redeemed  of  the  Lord.  Missions  are  the 
special  work  of  the  Holy  Spirit.  No  one  may 
expect  to  be  filled  with  the  Spirit  if  he  is  not 
willing  to  be  used  for  missions.  No  one  who 
wishes  to  work  or  pray  for  missions  need  fear  his 
feebleness  or  poverty :  the  Holy  Spirit  is  the  power 
tliat  can  fit  him  to  take  his  divinely-appointed 
place  in  the  work.  Let  every  one  who  prays  for 
missions,  and  longs  for  more  of  a  missionary  spiric 
in  the  Church,  pray  first  and  most  that  in  every 
believer  personally,  and  in  the  Church  and  all  its 
work  and  worship,  the  power  of  the  Indwelling 
Spirit  may  have  full  sway.* 

*  Then  when  they  had  lasted  and  prayed,  they 
sent  them  away.  So  they,  being  sent  forth  by  the 
Holy  Ghost,  went  down  to  Seleucia.'  The  sending 
forth  was  equally  the  work  of  the  Church  and  of 
the   Spirit.     This  is    the    normal  relation.     There 

'  See  Note  K. 


THE  HOLY  SPIRIT  AND  MISSIONS. 


161 


1? 


are  men  sent  forth  by  the  Holy  Spirit  alone ;  amid 
the  opposition  or  indifference  of  the  Church,  the 
Spirit  does  His  work.  There  are  men  sent  forth  by 
the  Church  alone ;  it  thinks  the  work  ought  to  bo 
done,  and  does  it,  but  with  little  of  the  fasting  and 
praying  that  recognises  the  need  of  the  Spirit,  and 
refuses  to  work  without  Him.  Blessed  the  Church 
and  blessed  the  mission  which  the  Spirit  originates, 
where  He  is  allowed  to  guide,  and  where  the 
blessing  is  waited  for  from  Himself  alone.  Ten 
days*  praying  and  waiting  on  earth,  and  the 
Spirit's  descent  in  fire :  this  was  the  birth  of 
the  Church  at  Jerusalem.  Ministering  and  fastmg, 
and  then  again  fasting  and  praying,  and  the 
Spirit  sending  forth  Barnabas  and  Saul :  this 
was  at  Antioch  the  consecration  of  the  Church 
to  be  a  Mission  Church.  In  waiting  and  prayer 
on  earth,  and  then  in  the  power  of  the  Spirit 
from  the  Lord  in  heaven,  is  the  strength,  the 
joy,  the  blessing  of  the  Church  of  Christ  and 
its  missions. 

May  I  say  to  any  missionary  who  reads  this 
in  his  far-off  home.  Be  of  good  cheer,  brother! 
The  Holy  Spirit  who  is  the  Mighty  Power  of  God, 
who  is  the  Presence  of  Jesus  within  thee,  the  Holy 
Spirit  is  with  thee,  is  in  thee.  The  work  is  His  : 
depend  on  Him,  yield  to  Him,  wait  for  Him ;  the 
work  is  His,  He  will  do  it.  May  I  say  to  every 
Christian,  be  he  director,  supporter,  contributor, 
lielper  in  prayer  or  in  any  other  way,  in  the  great 
work    of   hasteiiing   the  coming   of  the  Kingdom, 

L 


162 


THE  SPIRIT  OF  CHRIST. 


Brother  i  be  of  good  cheer.  From  that  time  of 
waiting  before  the  Throne,  and  that  baptism  there 
received,  the  first  disciples  went  forth  until  :hey 
reached  Antioch.  There  they  paused,  and  prayed, 
and  fasted,  and  then  passed  on  over  to  Eome  and 
tlie  region  beyond.  Let  us  from  these  our  brethren 
learn  the  secret  of  power.  Let  us  call  on  every 
Christian  who  would  be  a  mission  friend  and  mission 
worker  to  come  with  us  and  be  filled  with  the 
Spirit  whose  is  the  work  of  missions.  Let  us  lift 
up  a  clear  testimony  that  the  need  of  the  Church 
and  the  world  is,  believers  who  can  testify  to  an 
indwelling  Christ  in  the  Spirit,  and  prove  it  too. 
Let  us  gather  such  together  in  the  antechamber  of 
tlie  King's  Presence,  the  waiting  at  Jerusalem,  tiie 
ministering  and  fasting  at  Antioch ;  the  Spirit  does 
still  come  as  of  old  in  power,  He  does  still  move 
and  send  forth ;  He  is  still  mighty  to  convince  of 
sin  and  reveal  Jesus,  and  to  make  thousands  fall 
at  His  feet.  He  waits  for  us :  let  us  wait  on  Him, 
let  us  welcome  Him. 


O  God !  Thou  didst  send  Thy  Son  to  be  the 
Saviour  of  the  world.  Thou  didst  give  Him  power 
over  all  flesh,  that  He  should  give  eternal  life  to  as 
many  as  Thou  hast  given  Him.  And  Thou  didst 
pour  out  Thy  Spirit  upon  all  flesh,  commissioning  as 
many  as  received  Him  to  make  known  and  pass  on 
the  wondrous  blessing.  In  the  I^ove  and  Power  in 
which  Thy  Spirit  was  sent  forth,  He  likewise  sends 
forth  those  who  yield  themselves  to  Him,  to  be  the 


THE  HOLY  SIMKIT  AND  MISSIONS. 


163 


fall 


instruments  of  His  Power  in  glorifying  Thy  Son. 
We  bless  Thee  for  this  Divine  and  most  glorious 
salvation. 

0  our  God !  we  stand  amazed,  and  abased,  at  the 
sloth  and  neglect  of  Thy  Church  in  not  fulfilling 
her  Divine  commission ;  we  are  humbled  at  our 
slowness  of  heart  to  perceive  and  believe  what  Thy 
Son  did  promise,  to  obey  His  will  and  finish  His 
work.  We  cry  to  Thee,  our  God !  visit  Thy 
Church,  and  let  Thy  Spirit,  the  Spirit  of  the  Divine 
Sending,  fill  all  her  children. 

0  my  Father !  I  dedicate  myself  afresh  to  Thee, 
to  live  and  labour,  to  pray  and  travail,  to  sacrifice 
and  suffer  for  Thy  Kingdom.  I  accept  anew  in 
faith  the  wonderful  gift  of  the  Holy  Spirit,  the  very 
Spirit  of  Christ,  and  yield  myself  to  His  indwelling. 
I  humbly  plead  with  Thee,  give  me  and  all  Thy 
children  to  be  so  mightily  strengthened  by  the  Holy 
Spirit  that  Christ  may  possess  heart  and  life,  and 
our  one  desire  be  that  the  whole  earth  may  be 
filled  with  Hi'i  glory.     Amen. 


> 


/.  '  Sent  forth  by  the  Holy  Ghost'  The  Holy  Qhoat  ivaa  Himaeffamt  by  the  Son 
from  the  Father,  to  continue  His  worli  on  earth.  He  does  it  by  sending  forth 
men  for  the  uiorl<.  The  Mission  of  the  Spirit  was  meant  of  Qod  to  giue  the 
Church  the  Spirit  of  Missions.  His  outpouring  la  upon  all  flesh.  He  cannot 
rest  till  all  hane  heard  of  Christ. 

2.  'A  Missionary  Spirit !  what  1$  this  but  a  Christ  Spirit— the  pure  flame  of 
His  love  to  souls  burning  brightly  enough  in  us  to  imhe  us  first  willing,  then 
longing  to  go  anywhere,  and  to  suffer  any  priuations,  in  order  to  seek  and  find 
the  lost  in  the  distant  mountains  and  trackless  deserts  of  the  earth.' 

3  'Is  it  true  that  we  belong  to  Christ  at  all  ?  "If  any  man  haue  not  tho 
Spirit  of  Christ,  He  is  none  of  His."  We  know  that  the  Spirit  of  the  Saviour 
was  that  of  Self -sacrifice  for  the  Salvation  of  the  World.  We  must  apply  the 
tt;st  to  our  own  hearts. ' 

4.  Jesus  sent  down  the  Holy  Spirit  to  take  poaseaalon  ofwr  hearts  for  Him, 
tMat  He  might     e  there,  and  work  In  and  through  us,  euen  aa  the  Father  worked 


164 


THE  SPIRIT  OF  CHRIST. 


In  and  through  Htm.  Let  me  accept  this  afresh  In  faith.  I  wlii  .valt  on  m| 
Lord  till  my  whole  aoul  la  filled  with  the  aaaurance  that  the  Spirit  dwalla  In 
me,  yea,  tulth  the  very  preaence  of  HIa  Spirit  Himself.  To  thia  Spirit  I  yield 
myaeif,  even  aa  the  diaclplea  did  of  old.  '  They  aaw  with  Chriat'a  eyea,  they 
felt  wit.**  HIa  heart,  they  worked  with  HIa  energlea ;  for  they  had  Hia  Spirit.' 
And  I  Aavt  HIa  Spirit  too. 

6.  On  Ma  icat  birthday  but  one  Llolngaione  wrote :  'My  Jesua,  my  kii,g,  m§ 
Life,  my  All,  I  again  dedicate  my  whole  acif  to  Thee.'  He  died  on  ht$  hn»t% 
with  Ma  faoa  btirM  In  Ma  hand$t  pi9^H* 


P  / 


THE  NEWNESS  OF  THE  SPIRIT. 


105 


Seventeenth  Day. 


THE  SPIRIT  OF  CHRIST. 


Ci|e  0eb)ne0js;  of  tt)e  Spirit. 

'Bat  now  we  have  been  discharged  from  the  law,  having  died 
to  that  wherein  we  were  holden ;  8o  that  we  serve  in  newness  of 
the  Spiritt  and  not  in  oldness  of  the  letter/ — Bom.  vil  6. 

*  If  ye  are  led  by  the  Spirit,  ye  are  not  nnder  the  law.* — Qal. 
▼.18. 

THE  work  of  the  indwelling  Spirit  is  to  glorify 
Christ  and  reveal  Him  within  us.  Correspond- 
ing to  Christ's  threefold  office  of  Prophet,  Priest, 
and  King,  we  find  that  the  work  of  the  Indwelling 
Spirit  in  the  believer  is  set  before  ns  in  three 
aspects,  as  Enlightening,  Sanctifying,  and  Strength- 
ening Of  the  Enlightening  it  is  that  Christ 
specially  speaks  in  His  farewell  discoui*se,  when 
He  promises  Him  as  the  Spirit  of  Truth,  who  will 
bear  witness  of  Him,  will  guide  into  all  Truth,  will 
take  of  Christ's  and  declare  it  unto  us.  In  the 
Epistles  to  the  Romans  and  Galatians  His  work 
as  Sanctifying  is  especially  prominent:  this  was 
what  was  needed  in  Churches  just  brought  out  oi 


t 


H! 


166 


THE  SPIRIT  OF  CIIIIIST. 


the  depths  of  heathenism.  In  the  Epistles  to 
the  Corinthians,  where  wisdo^n  ;vas  so  souL'^ht  and 
prized,  the  two  aspects  are  combined ;  they  are 
taught  that  the  Spirit  can  only  enlighten  as  He 
sanctifies  (1  Cor.  ii.,  iii.  1-3,  1(5 ;  2  Cor.  iii.).  In 
the  Acts  of  the  Apostles,  as  we  might  expect.  His 
Strengthening  for  work  is  in  the  foreground ;  as 
the  promised  Spirit  of  Power  He  fits  for  a  bold  and 
blessed  testimony  in  the  midst  of  persecution  and 
difficulty. 

In  the  Epistle  to  the  Church  at  Rome,  the 
capital  of  the  world,  Paul  was  called  of  God  to 
give  a  full  and  systematic  exposition  of  His  gospel 
and  the  scheme  of  redemption.  In  this  the  work 
of  the  Holy  Spirit  must  needs  have  an  important 
place.  In  giving  his  text  or  theme  (Rom.  i.  17), 
*  The  righteous  shall  live  by  faith!  he  paves  the 
way  for  what  he  was  to  expound,  that  through  Faith 
both  Righteousness  and  Life  would  come.  In  the 
first  part  of  his  argument,  to  v.  II, he  teaches  what 
the  Righteousness  of  faith  is.  He  then  proceeds 
(v.  12-21)  to  prove  how  this  Righteousness  is 
rooted  in  our  living  connection  with  the  second 
Adam,  and  in  a  justification  of  Life.  In  the  indi- 
vidual (vi.  1—13)  this  Life  comes  through  the 
believing  acceptance  of  Christ's  death  to  sin  and 
His  life  to  God  as  ours,  and  the  willing  surrender 
(vi.  14—23)  to  be  servants  of  God  and  of  righteous- 
ness. Proceeding  to  show  that  in  Christ  we  are 
not  only  dead  to  sin,  but  to  the  law  too  as  the 
strength  of  sin.  he  comes  naturally  to  the  new  la^ 


THE  NEWNESS  OF  THE  SPIUX 


167 


which  His  gospel  brings  to  take  the  place  of  the 
old,  the  law  of  the  Spirit  of  life  in  Christ  Jesus. 

We  all  know  ho^v  an  impression  is  heightened 
by  the  force  of  contrast.  Just  as  the  apostle  had 
contrasted  (vi.  13-23)  the  service  of  sin  ^nd  of 
righteousnc^ss,  so  he  here  (vii.  4)  contrasts,  to  bring 
out  fully  what  the  power  and  work  of  the  Spirit  is, 
the  service  in  ihe  oldness  of  the  letter,  in  bondage 
to  the  law,  with  the  service  in  newness  of  the  Spirit, 
in  the  liberty  and  power  which  Jesus  through  the 
Spirit  gives.  In  the  following  passage,  Rom.  vii. 
14-25,  and  Rom.  viii.  1-16,  we  have  the  contrast 
worked  out;  it  is  in  the  light  of  that  contrast 
alone  that  the  two  states  can  be  rightly  under- 
stood. Each  state  has  its  key-word,  indicating  the 
character  of  the  life  it  describes.  In  Rom.  vii 
we  have  the  word  Law  twenty  times,  and  the 
word  Spirit  only  once.  In  Rom.  viii,  on  the 
contrary,  we  find  in  its  first  sixteen  verses  th'  word 
Spirit  sixteen  times.  The  contrast  is  between  the 
Christian  life  in  the  law  and  in  the  Spirit.  Paul 
had  very  boldly  said,  not  only,  You  are  dead  to 
sin  and  made  free  from  sin  that  you  might  become 
servants  to  righteousness  and  to  God  (Rom.  vi.), 
but  also,  *  We  were  made  dead  to  the  law,  so  that, 
having  died  to  that  wherein  we  were  holden,  we 
serve  in  newness  of  spirit,  and  not  in  oldness  of 
the  letter.'  We  have  here,  then,  a  double  advance 
on  the  teaching  of  Rom.  vi.  There  it  was  the 
death  to  sin  and  freedom  from  it,  here  it  is  death 
to  the  law  and   freedom  from  it.     There  it  was 


168 


THE  SPIRIT  OP  CHRIST. 


'newness  of  life*  (Rom.  vi.  4),  as  an  objective 
reality  secured  to  us  in  Christ ;  here  it  is  '  newnfiss 
of  spirit  *  (Rom.  vii.  6),  as  a  subjective  experience 
made  ours  by  the  indwelling  of  the  Spirit.  He 
ih(U  w<ndd  fully  know  and  enjoy  the  life  in  the 
Spi  it  must  know  whi  Ir  ^  the  law  is,  dnd  how 
complete  the  freedom  fr.rm  it  ith  which  he  is  made 
free  by  the  Spirit, 

In  the  description  Paul  gives  of  the  life  of  a 
believer,  who  is  still  held  in  bondage  of  the  law, 
and  seeks  to  fulfil  it,  there  are  three  expressions  in 
which  the  characteristic  marks  of  that  state  are 
summed  up.  The  first  is,  the  word  flesh.  *  I  am 
carnal  (fleshly),  sold  under  sin.  In  me,  that  is,  in 
my  flesh,  dwelleth  no  good  thing*  (14,  18).  If  we 
want  to  understand  the  word  carnal,  we  must  refer 
to  Paurs  exposition  of  it  in  1  Cor.  iii.  1-3.  He 
uses  it  there  of  Christians,  who,  though  regenerate, 
have  not  yielded  themselves  to  the  Spirit  entirely, 
so  as  to  become  spiritual.*  They  have  the  Spirit, 
but  allow  the  flesh  to  prevail.  And  so  there  is 
a  difference  between  Christians,  as  they  bear  their 
name,  carnal  or  spiritual,  from  the  element  that  is 
strongest  in  them.  As  long  as  they  have  the 
Spirit,  but,  owing  to  whatever  cause,  do  not  accept 
fully  His  mighty  deliverance,  and  so  strive  in 
their  own  strength,  they  do  not  and  cannot  be- 
come spiritual.     St.  Paul  here  describes  the  regeiie* 

^  See  chapter  xxiii.  There  is  a  small  difference,  that  of  one 
letter,  between  the  word  used  there  and  here  in  the  Greek,  but 
not  such  as  to  affect  the  application  of  the  text. 


THE  NEWNESS  OF  THE  SPIRIT. 


1G9 


rate  man,  as  he  is  in  himself.  He  lives  by  t  j  j 
Spirit,  but,  according  to  Gal.  v.  25,  does  not  w  '?i 
by  the  Spirit.  He  has  the  new  spirit  within  him, 
according  to  Ezek.  xxxvi.  26,  but  he  has  not 
intelligently  and  practically  accepted  God's  own 
Spirit  to  dwell  and  rule  within  that  spirit,  as  the 
life  of  His  life.     He  is  still  carnal. 

The  second  expression  we  find  in  ver.  18  :  *To 
will  is  present  with  me,  but  ho  '  do  that  which 
is  good  is  not.'  In  every  p'  <»ib  variety  of  ex- 
pression Paul  (vii.  15-21)  at^  ...p^  to  make  clear  the 
painful  state  of  utter  impotence  in  which  the  law, 
the  effort  to  fulfil  it,  leav^.-  i  man:  'The  good 
which  I  would,  I  do  not;  ifut  the  evil  which  I 
would  not,  that  I  practise.'  Willing,  but  not  doing : 
3uch  is  the  service  of  God  in  the  oldness  of  the 
letter,  in  the  life  before  Pentecost  (see  Matt.  xxvi. 
41).  The  renewed  spirit  of  the  man  has  accepted 
and  consented  to  the  will  of  God ;  but  the  secret  of 
power  to  do,  the  Spirit  of  God,  as  indwelling,  is  not 
yet  known.  In  those,  on  the  contrary,  who  know 
what  the  life  in  the  Spirit  is,  God  works  both  to 
will  and  to  do ;  the  Christian  testifies,  '  I  can  do 
all  things  in  Him  that  strengtheneth  me.'  But 
this  is  only  possible  through  faith  and  the  Holy 
Spirit.  As  long  as  the  believer  has  not  consciously 
been  made  free  from  the  law  with  its,  'He  that 
doeth  these  things  shall  live  through  them,'  con- 
tinual failure  will  attend  his  efforts  to  do  the  will 
of  God.  He  may  even  delight  in  the  law  of  God 
after  the  inward   man,  but   the   power  is  wanting^ 


170 


TlIK  SPIRIT  OF  CHRIST. 


It  is  only  when  lie  submits  to  the  law  of  faith,  '  lie 
that  liveth  shall  do  these  things/  because  he  knuws 
that  he  has  been  made  free  from  the  law,  that  he 
may  be  joined  to  another,  to  the  living  Jesus,  work- 
ing in  him  through  His  Holy  Spirit,  that  ho  will 
indeed  bring  forth  fruit  unto  God  (see  Kom.  vii.  4). 
The  third  expression  we  must  note  is  in  verse 
23  :  *  I  see  a  dif!'erent  law  in  my  members,  bringing 
me  into  captivity  under  the  law  of  sin  which  is  in 
my  members.'  This  word,  captivity,  as  that  other 
one,  sold  under  sin,  suggests  the  idea  of  slaves  sold 
into  bondage,  without  the  liberty  or  the  power  to 
do  as  they  will.  They  point  back  to  what  he  had 
said  in  the  conmiencement  of  the  chapter,  that  we 
have  been  made  free  from  the  law  ;  here  is  evidently 
one  who  does  not  yet  know  that  liberty.  And 
they  point  forward  to  what  he  is  to  say  in  chfip. 
viii.  2  :  '  The  law  of  the  Spirit  of  life  in  Christ 
Jesus  hath  made  me  free  from  the  law  of  sin  and 
death.*  The  freedom  with  which  we  have  been 
made  free  in  Christ,  as  offered  to  our  faith,  cannot 
be  fully  accepted  or  experienced  as  long  as  there  is 
ought  of  a  legal  spirit.  It  is  only  by  the  Spirit  of 
Christ  within  us  that  the  full  liberation  is  effected. 
As  in  the  oldness  of  the  letter,  so  in  the  newness 
of  the  Spirit,  a  twofold  relation  exists :  the  objective 
or  external,  the  subjective  or  personal.  There  is 
the  law  over  me,  and  outside  of  nie,  and  there  is 
the  law  of  sin  in  my  members,  deriving  its  strength 
from  the  objective  one.  Just  so,  in  bfeing  made 
free  from  the  law,  there  is  the  objective  liberty  in 


TIIH  NEWNKSS  OF  TIIK  81'IJIIT. 


171 


Christ  ofTurc'd  to  my  faith,  and  there  is  the  suh- 
joctive  personal  possession  of  tliat  hberty,  in  its 
fuhiess  and  power,  to  be  had  alone  throuj^di  the 
Spirit  dwelling  and  ruling  in  my  mend)ers,  even  as 
the  law  of  sin  had  done.  This  alone  can  change 
the  plaint  of  the  captive:  '  Oh,  wretched  man  that 
I  am,  who  sliall  deliver  me  from  the  bondage  of 
this  death?'  into  the  song  of  the  ransomed:  'I 
thank  God  through  Jesns  Christ  our  Lord/  *  The 
law  of  the  Spirit  made  me  free.' 

And  how  nov/  have  we  to  regard  the  two  states 
thus  set  before  us  in  Iiom.  vii.  14-23  and  viii. 
1-16?  Are  they  interchangeable,  or  successive, 
or  sinmltaneous  ? 

Many  have  thought  that  tlioy  are  a  description 
of  the  varying  experience  of  the  believer's  life.  As 
often  as,  by  the  grac«  of  (Jod,  he  is  able  to  do  what 
is  good,  and  to  live  well  -  pleasing  to  God,  he 
experiences  the  grace  of  chap,  viii.,  while  the 
consciousness  of  sin  or  shortcoming  plunges  him 
again  into  the  wretchedness  of  chap.  vii.  Though 
now  the  one  and  then  the  other  experience  may  be 
more  marked,  each  day  brings  the  experience  of 
both. 

Others  have  felt  that  this  is  not  the  life  of  a 
believer  as  God  would  have  it,  and  as  the  provision 
of  God's  grace  has  placed  it  within  our  reach.  And 
as  they  saw  that  a  life  in  the  freedom  with  which 
Christ  makes  free,  when  the  Holy  Spirit  dwells 
within  us,  is  within  our  reach,  and  as  they  enteiod 
on  it,  it  was  to  them  indeed  as  if  now  for  ever  they 


172 


THE  8PIU1T  OF  CHRIST. 


had  left  the  experience  of  Rom.  viL  far  behind,  and 
they  cannot  but  look  upon  it  as  Israel's  wildernesa 
life,  a  life  never  more  to  be  returned  to.  And  thera 
are  many  who  can  testify  what  light  and  blessin;^ 
haa  come  to  them  as  they  saw  what  the  blessed 
transition  was  from  the  bondage  of  the  law  to  the 
liberty  of  the  Spirit. 

And  yet,  however  large  the  measure  of  truth  in 
this  view,  it  does  not  fully  satisfy.  The  believer 
feels  that  there  is  not  a  day  that  he  gets  beyond 
the  words,  *  In  me,  that  is,  in  my  flesh,  dwelloth 
no  good  thing.*  Even  when  kept  most  joyously  in 
the  will  of  God,  and  strengthened  not  only  to  will 
but  also  to  do,  he  knows  that  it  is  not  he,  but  the 
grace  of  God  :  '  in  me  dwelleth  no  good.'  And  so  the 
believer  comes  to  see  that,  not  the  two  experiences, 
but  the  two  states  are  simultaneous,  and  that  even 
when  his  experience  is  most  fully  that  of  the  law 
of  tlie  Spirit  of  life  in  Christ  Jesus  making  him  free, 
he  still  bears  about  with  him  the  body  of  sin  and 
death.^  The  making  free  of  the  Spirit,  and  the 
deliverance  from  the  power  of  sin,  and  the  song  of 
thanks  to  God  is  the  continuous  experience  of  the 
power  of  the  endless  life  as  maintained  by  the  Spirit 
of  Christ.  As  I  am  led  of  the  Spirit,  I  am  not 
under  the  law.     Its  spirit  of  bondage,  its  weakness 

^  Mark  the  difference  between  a  state  and  an  experience.  As  a 
state,  bearing  about  in  his  body  (Rom.  vi.  6,  viii.  13)  the  flesh 
that  is  enmity  against  God,  no  believer  ever  gets  beyond  Rom.  vii. 
As  an  experience  no  believer  need  abide  in  it,  because  the  life  of 
the  Spi)  it  gives  from  moment  to  moment  the  deliverance  and  the 
victoi^. 


THB  NEWNESS  OF  THE  SPWIT. 


173 
""•oiigh  tho  flesh  and  ft,» 

-'d  wretchedness  t  workl  !/'"'"  **'  ^w-Jemnation 
of  the  Spirit.  *'■  "'"  ««"  0"t  by  the  Jiberty 

-ho'woS  tr  ttTu ,f '  ?"r  »^^«  *o  'ean, 
'■^  ■•"  the  one  tauTh  in  h  '"'''''"'"«  "^  ">«  Spiru' 
"-'  the   law,  S   VshTT  .*'"' ^"•'h  i  "^ 

"tterly  impotent  in  en  bh'n.  '    T"""'''^"  «'«  «J1 
■«.  the  Spirit  within    tak inf  1     °,  '''""  ^^''d-     I' 
without,  that  leads  us  2  /^  ,?'■«=«  «'  the  law 
^<i'-«t  hath  made  us  f  ee     Zt'^X  ^''^'^-^'h 
the  Lord  is,  there  is  liberty.'  ''  """  ^^'^t  of 

Beloved  Lord  Jesu«  i    t    i       ., 
•n-ke  clear  to  me  the  kL,!  /""""^  '^^  Thee    to 
theSpirit.     Teach  me  whatl  .Tl  "'  '""^  "^«  ^t 
dead  to  the  law.  so  thit   'r  ,      "''''"^  ''«<=°"'« 
longer  i„   the  oldness  of    Je  IpIT  °'  ^'^  "  «» 
hat  we  are  mamed  to  AnofW        "•      ^""^  ^hat 
;^'>«en  One,  through  whom  wfh '•'""/''  ^''^^^W'  'he 
God.  serving  i„  the  IZsIJT^I"''^  ^'"^^  "«to 

Blessed  Lord  ;  wi"h  1;"!.  f  *''"  ^P'"'- 
f  o;  my  u,,„,,  ;'^  t'mtTat'"  '  ""'^'^^  "'« 
dwelleth  no  good  thing.'  tlmt'  '  "'  *"  ™^  "^■«''' 
«>.  'der  sm.'  I  do  bless  Thee  L.  •  '^'"''^-  *°'"' 
ery.  •  Who  shall  deliver  If  '"  '^'''^'  '*>  'he 
h.s  death?'  Thou  hairtalh.  *"  ""^  ^"^^  of 
thank  God  through  ZL  r?  .  '"^  *^  '^"«««'-.  '  I 
aw  of  the  Spirit^of  iSin  cw"?   '"''^'     *  ''■  ^  ' 

free  from  ehe  law  of  sin  and  SS '       "'  "■"*'  '"« 
Blessed  Master  J  teach  Jl 

"  teach  me  now  to  serve  Thee  in 


174 


THE  SPIUrr  OF  CIIUIST. 


the  newness  and  the  liberty,  the  ever-fresh  gladness 
of  the  Spirit  of  life.  Teach  nie  to  yield  myself  in. 
large  and  wliole-hearted  faith  to  that  Holy  Spirit, 
that  my  life  may  indeed  be  in  the  glorious  liberty 
of  the  children  of  God,  in  the  power  of  an  indwell- 
ing Saviour  working  in  me  both  to  will  and  to  do, 
even  as  the  Father  did  work  in  Him,      Amen. 


1.  It  Is  not  enough  that  we  know  that  there  are  two  masters  to  serve,  God 
and  sin  (Rom.  ui.  15-22),  and  yield  ourselves  to  God  alone.  We  must  see  that  in 
serving  God  as  the  only  Master,  there  are  two  ways  of  doing  so,  the  oldness  of 
the  letter,  and  the  newness  of  the  Spirit  (Rom.  oil.  1-6).  Until  a  soul  under- 
stands  the  difference,  confesses  its  danger  and  impotence,  as  pictured  in 
Rom.  uii.  14-25,  and  utterly  forsakes  it,  it  cannot  fully  know  what  service  in 
newness  and  gladness  of  the  Spirit  is.  It  ia  only  out  of  the  death  of  the  oio 
life  of  confidence  in  the  flesh  that  the  new  can  arise. 

3.  In  every  Catechism  each  question  has  its  appropriate  answer.  How  many 
there  are  who  never  cease  repeating  the  question,  '  0  wretched  man  that  I  am, 
who  shall  deliver  me  from  the  body  of  this  death  ? '  who  seldom  give  the 
triumphant  answer,  'I  thank  God,  through  Jesus  Christ  our  Lord.'  'The  lata 
of  the  Spirit  of  life  in  Christ  Jesus  made  me  free.'  Of  that  answer  chap, 
via.  1-16  is  the  exposition.     Never  ask  the  question  without  giving  the  answer. 

3.  The  word  law  is  used  in  two  senses.  It  means  the  inner  rule  according  to 
which  in  nature  a  force  acts,  and  is  used  to  indicate  that  power  itself.  Or  it 
Is  used  in  morals  of  an  external  rule,  according  to  which  he  must  be  taught 
to  act  who  does  not  do  so  spontaneously.  The  external  is  always  the  proof 
that  the  inner  one  is  wanting.  When  the  inner  law  prevails,  the  outer  is  not 
needed.  '  If  ye  are  led  of  the  Spirit,  ye  are  not  under  the  law. '  The  indwelling 
Spirit  makes  free  from  the  law. 

4.  The  whole  secret  of  sanctlfication  lies  in  the  promise  of  the  Nem 
Covenant:  'I  will  put  my  law  in  their  Inward  parts,  and  write  it  in  their 
heart.'  Just  as  each  plant  in  its  growth  spontaneously  obeys  the  law  put 
into  its  inmost  parts  by  God,  so  the  believer,  who  accepts  the  Vew  Covenant 
promise  in  its  fulness,  walks  in  the  power  of  that  inner  taw  The  Spirit 
within  frees  from  the  law  without. 


TUL'  UBEllTY  OF  lilE  Sl'IUIT. 


175 


Eighteenth  Day. 


THE  SPIRIT  OF  CHKIST. 

K\^c  iLiljertg  of  tfje  Spirit 

*  The  law  of  the  Spirit  of  life  in  Christ  Jesus  made  me  free 
from  the  law  of  sin  and  death.  If  by  the  Spirit  ye  make  to 
die  the  deeds  of  the  body,  ye  shall  live.* — Rum.  viii.  2,  18. 


IN"  tlie  sixth  chapter  Paul  had  spoken  (vers.  1(S, 
22)  of  our  havitif^  been  made  free  from  sin  in 
Christ  Jesus.  Our  death  to  sin  in  Christ  had  freed 
us  from  its  dominion :  being  made  free  from  sin  as 
a  l*ower,  as  a  Master,  when  we  accepted  Christ  in 
faith,  we  became  Servants  to  righteousness  and  to 
God.  In  the  seventh  chapter  (vers.  1—6)  he  had 
spoken  of  our  being  made  free  from  the  hiw. 
*  The  strength  of  sin  is  the  law :  *  deUverance  from 
sin  and  the  law  go  together.  And  being  made  fnie 
from  the  law,  we  had  been  united  to  the  livim; 
Christ,  that,  in  union  with  Him,  we  might  now 
serve  in  newness  of  the  Spirit  (vii.  4-6).  Paul 
had,  in  these  two  passages  (vi.  and  vii.  1-6), 
presented  this  being  made  free  from  sin  and  the 
law,  in  its  objective  reality,  as  a  life  prepared  in 


it! 


I 

! 
l! 

i 


11  I 


176 


THE  SPIRIT  OF  CHRIST. 


Christ,  to  be  accepted  and  maintained  by  faith. 
According  to  the  law  of  a  gradual  growth  in  the 
Christian  life,  the  believer  has,  in  the  power  of  the 
Spirit  with  which  he  has  been  sealed,  in  faith  to 
enter  into  this  union  and  to  walk  in  it.  As  a 
matter  of  experience,  almost  all  believers  can 
testify  that,  even  after  they  have  seen  and  accepted 
this  teaching,  their  life  is  not  what  they  had  hoped 
it  would  be.  They  have  found  the  descent  into  the 
experience  of  the  second  half  of  llom.  vii.  most 
real  and  painful.  It  was  because  there  is,  as  a 
rule,  no  other  way  for  learning  the  two  great  lessons 
the  believer  needs.  The  one  is  the  deep  impotence 
of  the  human  will,  under  the  law  urging  it  to 
obedience,  ever  to  work  out  a  Divine  righteous- 
ness in  man's  life ;  the  other,  the  need  of  the 
conscious  and  most  entire  indwelling  of  the  Hcdy 
Spirit  as  the  only  sufficient  power  for  the  life  of  a 
child  of  God. 

In  the  first  half  of  Rom.  viii.  we  have  the 
setting  forth  of  this  latter  truth.  In  the  Divine 
exposition  of  the  Christian  life  in  this  Epistle,  as 
in  its  growth  in  the  believer,  there  is  a  distinct 
ad\  ance  from  step  to  step.  The  eighth  chapter,  in 
introducing  the  Holy  Spirit  for  the  first  time  in  the 
unfolding  of  the  life  of  faith,  as  we  have  it  in 
chaps,  vi.— viii,,  teaches  us  that  it  is  only  as  the 
Spirit  definitely  animates  our  life  and  walk,  and  as 
He  is  distinctly  known  and  accepted  to  do  this, 
that  we  can  fully  possess  and  enjoy  the  riches  of 
grace  that  are  ours  in  Christ.     Let  every  one  who 


i 


I* 

V 


y 


p 


i 


THE  LIBERTY  OF  THE  SPIRIT. 


177 


i 


\ 


V 


>.l 


would  know  what  it  is  to  be  dead  to  sin  and  alive 
to  God,  to  be  free  from  sin  and  the  law,  and  married 
to  Him  wlio  is  raised  from  the  dead,  come  hither  to 
find  the  strength  he  needs  in  that  Spirit,  through 
whom  the  union  with  Christ  can  be  maintained  as 
a  Divine  experience,  and  His  life  be  lived  within 
us  in  Power  and  in  Truth. 

Of  the  first  half  of  this  eighth  chapter  the  second 
verse  is  the  centre.  It  reveals  the  wonderful  secret 
of  how  our  freedom  from  sin  and  the  law  may 
become  a  living  and  abiding  experience.  A  believer 
may  know  that  he  is  free,  and  yet  have  to  mourn 
that  his  experience  is  that  of  a  wretched  captive. 
The  freedom  is  so  entirely  in  Christ  Jesus,  and  the 
maintenance  of  the  living  union  with  Him  is  so 
distinctly  and  entirely  a  work  of  Divine  power, 
that  it  is  only  as  we  see  that  the  Divine  Spirit 
dwells  within  us  for  this  very  purpose,  and  know 
how  to  accept  and  yield  to  His  working  it,  that  we 
can  really  stand  perfect  and  complete  in  the  liberty 
with  which  Christ  hath  made  us  free.  The  life 
and  the  liberty  of  Rom.  vi.  and  vii.  1-6  are  only 
fully  ours  as  we  can  say,  '  The  law  of  the  Spirit  of 
the  life  that  is  in  Christ  Jesus  made  me  free  from 
the  law  of  sin  and  death.'  Through  the  whole 
Christian  life  the  principle  rules :  '  Aecordi  ag  to 
your  faith  be  it  unto  yea/  As  ^he  Holy  Spirit, 
the  Spirit  of  faith,  reveals  the  greatness  of  God's 
resurrection  power  working  in  us,  and  as  faith  in 
the  indwelling  Spirit  submits  to  receive  that  power 
to  the  full,  all  that  is  true  for  us  in  Christ  Jesua 

M 


178 


THE  avnnx  ok  ciiijst. 


becomes  true  in  our  daily  personal  experience.  Tt 
is  as  we  perceive  the  difference  between  this  and 
the  previous  teaching  (Koni.  vi,  -vii.  G),  as  we  see 
what  a  distinct  advance  it  is  upon  it,  the  indis- 
pensable completion  of  the  wonderful  revelation 
of  our  life  in  Christ  there  made,  that  the  unicjue 
and  most  glorious  place  which  the  Holy  Spirit  as 
God  holds  in  the  scheme  of  redemption  and  the 
life  of  faith  will  open  up  to  us.  We  learn  thus, 
tliat  as  divinely  perfect  as  is  the  Life  of  Liberty  in 
Christ  Jesus,  is  also  the  povver  of  that  Life  enabling 
us  to  walk  in  that  Liberty  in  the  Holy  Spirit.  The 
living  assurance  and  experience  of  the  Holy  Spirit's 
indwelling  will  become  to  us  the  very  first  necessary 
of  the  new  Life,  inseparable  from  the  Person  and 
l*resence  of  Jesus  Christ  our  Lord. 

*  The  Law  of  the  Spirit  of  Life  in  Christ  Jesus 
made  us  free  from  the  Law  of  Sin  and  Death.' 
l*aul  here  contrasts  the  two  opposing  laws ;  the 
one  of  Sin  and  Death  in  the  members,  the  other 
of  the  Spirit  of  Life  ruling  and  quickening  even 
the  mortal  body.  Under  the  former  we  have 
seen  the  believer  sighing  as  a  wretched  captive. 
In  the  second  half  of  Horn,  vi.,  Paul  had  ad- 
dressed him  as  made  free  from  sin,  and  by  volun- 
tary surrender  become  a  servant  to  God  and  to 
righteousness.  He  has  forsaken  the  service  of  sin  ; 
aiMi  ytjt  it  often  masters  him.  The  promise,  'Sin  shall 
not — .shall  a3ver  for  a  moment — 'have  dominion 
over  yon/  has  not  been  realized.  To  will  is  present,  - 
Luii  how  *j)  peiTorm  he  knows  not.     '0  wretched  1 


THE  LIBERTY  OF  THE  SPIIHT. 


179 


.1 


man  that  1  am,  who  shall  deliver  me  from  the  body 
of  this  death  V  is  the  cry  of  impotence  amid  all  liia 
efforts  to  keep  the  law.  *  I  thank  God,  through 
Christ  tTesus  our  Lord/  is  the  answer  of  faith  that 
claims  the  deliverance  in  Christ  from  this  power 
that  has  held  him  captive.  From  the  Law,  the 
Dominion  of  Sin  and  Death  in  the  members,  its 
actual  power  in  working  sin,  there  is  deliverance. 
That  deliverance  is  a  new  law,  a  mightier  force,  an 
actual  power  making  free  from  sin.  As  real  as 
was  the  energy  of  sin  working  in  our  members, 
and  more  mighty,  is  the  energy  of  the  Spirit 
dwelling  in  our  bodies.  It  is  the  Spirit  of  the  Life 
that  there  is  in  Clirist.  Out  of  that  Life,  when 
filled  as  it  was  in  the  rcRurrection  and  ascension 
with  the  mighty  energy  of  Gud's  power  (Ejih.  i.  17, 
21),  and  admitted  on  the  tlirone  to  the  omnipotence 
of  God  as  the  Eternal  Spirit — out  of  that  Life  there 
descended  the  Holy  Spirit,  Himself  God.  The  Law, 
the  Power,  the  Dominion  of  the  Life  in  Cl-.rist  Jesus, 
n)atle  me  free  from  the  Law,  the  '  'minion  of  ^>U\ 
ainl  Death  in  luy  members,  witli  treedom  as  real 
as  was  the  sla\eiy.  From  tlie  vet  first  beginnings 
of  the  New  Life,  it  was  the  S]  .it  who  breathed 
faith  in  Christ.  On  our  first  'ering  into  justi- 
fication, it  was  He  wlio  shed  abroad  the  love  of 
God  in  our  hearts.  It  wjis  He  who  led  us  to  see 
Christ  as  our  Life  as  well  as  our  Lighteousness. 
But  all  this  was  in  most  caPcs  still  accompanied 
with  much  ignorance  of  His  Pre?  v  ice,  of  the  great 
need  and  the  supply  of  His  Almighty  P(»wer.      Aa 


180 


THE  SPIRIT  OF  CHRIST, 


the  believer  in  Rom.  vii.  (14-23)  is  brought  to 
the  (liecovery  of  the  deep-rooted  legality  of  the  old 
nature,  and  its  absolute  impotence,  the  truth  of  the 
Holy  Spirit,  and  of  the  Mighty  Power  with  which 
He  does  make  practically  free  from  the  Power  of 
Sin  and  Death  is  understood  as  never  before,  and 
our  text  becomes  the  utterance  of  the  highest  faith 
and  experience  combined :  '  The  Law  of  the  Spirit 
of  Life  made  me  free  from  the  Law  of  Sin  and 
Death/  As  real,  and  mighty,  and  spontaneous  as 
was  the  Law  of  Sin  in  the  members,  is  now 
t)ie  Law  of  the  Spirit  of  Life  in  those  members 
too. 

The  believer  who  would  live  fully  in  this  liberty 
of  the  Life  in  Christ  Jesus  will  easily  understand 
what  the  path  is  in  which  he  wi^l  learn  to  walk, 
liora.  viii.  is  the  goal  to  which  Rom.  vi.  and 
vii.  lead  up.  In  faith  he  will  first  have  to 
study  and  accept  all  that  is  in  these  two  earlier 
chapters  taught  of  his  being  in  Christ  Jesus  ;  dead 
to  sin  and  alive  to  God,  free  from  sin  and  the  law, 
and  married  to  Christ.  '  If  ye  abide  in  my  word, 
ye  shall  know  the  truth,  and  the  truth  shall  make 
you  iree.'  Let  the  word  of  God,  as  it  teaches  you 
your  union  with  Christ,  be  the  life-soil  in  which 
youi  faith  and  life  daily  roots ;  abide,  dwell  in  it, 
and  let  it  abide  in  you.  To  meditate,  to  hold  fast, 
to  hide  in  the  heart  the  word  of  this  gospel,  to 
assimilate  it  in  faith  and  patience,  is  the  way  to 
rise  and  reach  each  higher  truth  the  Scripture 
teaches.     And  if  the  passage  through  the  experience 


.. 


M 


,/:-.. 


THE  LIBERTY  OF  THE  SPIRIT. 


181 


A'  > 


of  carnality  and  captivity,  which  the  attempts  to 
fulfil  the  law  we  delight  in  bring,  appears  to  b« 
anything  but  progress,  let  us  remember  that  it  is 
just  in  the  utter  despair  of  self  that  entire*  sur- 
render to  the  Spirit,  to  bring  and  keep  us  in  U«« 
liberty  with  which  Christ  makes  free,  is  U>rn  and 
strengtliened.  To  cease  from  all  hope  in  the  flesh 
and  the  law,  is  the  entrance  into  the  liberty  of  the 


To  walk  in  the  paths  of  this  New  Life  it  will 
further  be  specially  needful  to  remember  what  is 
meant  by  the  expression  the  word  so  distinctly  us^^s, 
a  *  walk  after  the  Spirit/  The  Spirit  is  to  lead,  to 
decide  and  show  the  path.  This  implies  surrender, 
obedience,  a  waiting  to  be  guiced.  He  is  to  be  the 
ruling  Powerj  we  are  in  all  things  to  live  and  act 
under  the  Law,  the  legislution,  the  Dominion  of  the 
Spirit.  A  holy  fear  to  grieve  Him,  a  tender  watch- 
fulness to  know  His  leading,  an  habitual  faith  in 
His  hidden  but  most  sure  presence,  a  lowly  adoration 
of  Him  as  God,  must  be  the  mark  of  such  a  life.  The 
words  which  Paul  uses  towards  the  close  of  this 
section  are  to  express  our  one  aim :  '  H  ye,  thrc)ugh 
the  Spirit,  make  to  die  the  deeds  of  the  body,  ye 
shall  live.'  The  Holy  Spirit  possessing,  inspiring, 
animating  all  the  powers  of  our  spirit  and  soul, 
entering  even  into  the  body,  and,  in  the  power  of 
His  Divine  life,  enabling  us  to  make  and  keep  dead 
the  deeds  of  the  body,  this  is  what  we  may  count 
upon  as  the  fulfilment  of  the  word.  *  The  law  of  the 
Spirit  of  the  Life  in  Christ  Jesus  made  me  free 


182 


THE  SPIKIT  OF  CHRIST. 


from  the  law  of  Sin  and  Death.'  This  is  the  '  salva. 
tion  in  sanctification  of  the  Spirit'  to  which  we 
liave  been  chosen. 

*  We  walk  by  faith  : '  this  is  what  we  specially 
need  to  remember  in  regard  to  a  *  walk  after  the 
S})irit.'  Tlie  visibie  manifestation  of  Christ  to  us 
and  His  work  is  so  much  more  intelligible  than 
♦'le  revelation  of  the  Spirit  within  us,  that  it  is 
here,  above  all,  in  seeking  the  leading  of  the  Spirit, 
tliat  faith  is  called  for.  1  he  Almighty  Power  of 
the  Spirit  hides  Himself  away  in  such  a  real  union 
with  o\ir  weakness,  with  our  personality  in  its 
abiding  sense  of  weakness,  that  it  needs  patient 
perseveiance  in  bi  lieving  and  obeying  to  come  into 
the  full  consciousness  of  His  indwelling,  and  of  His 
having  indued  undertaken  to  do  all  our  living  for 
ns.  It  needs  the  direct  fresh  anointing  dny  by  day 
irom  the  Holy  One,  in  fellowship  with  Christ,  the 
Anointed,  and  in  persevering  waiting  on  the  Father. 
Here,  if  ever,  the  word  is  needed,  *  Only  believe  ! ' 
Believe  in  the  Father  and  His  promise  !  Believe  in 
the  Son  and  His  life  as  thine :  *  Our  life  is  hid  with 
Christ  in  God.'  Believe  in  the  Spirit,  as  the  bearer, 
and  communicator,  and  maintainer  of  the  Life  and 
Presence  of  Jesus !  Believe  in  Him  as  already 
within  thee  !  Believe  in  His  power  and  faithful- 
ness to  woik,  in  a  way  that  is  Divine  and  beyond 
thy  conception.  His  work  in  thee!  Believe,  'The 
Law  of  the  S|»irit  (»f  Life  in  Christ  Jesus  made  me 
free  fiom  the  Law  of  Sin  and  Death.'  1)0W  in 
deep  silence  of  soul  before  God,  waiting  on  Him  to 


TIIK  LII5EKTY  OF  TlIK  Sl'IHlT. 


18.S 


.J 


wuik  mightily  in  tlioo  by  His  Spirit.  As  self  is 
laid  low,  He  will  do  His  blessed  and  beloved  woik. 
He  will  reveal,  will  impart,  will  make  and  keep 
divinely  present  Jesus  Christ  as  the  Life  of  thy 
Spirit. 


Ever  blessed  God  and  Father!  we  do  praise  Thee 
for  the  wonderful  gift  of  Thy  Holy  Si)irit,  in  whom 
Thou  with  Thy  Son  comest  to  make  abode  in  us. 
AVe  do  bless  Thee  for  that  wonderful  gift  of  Eternal 
Life,  which  Thy  beloved  Son  brouglit  us,  and  which 
>ve  have  in  Jesus  Himself,  as  His  own  life  given 
to  us.  And  we  thank  Thee  tliat  the  Law  of  the 
Spirit  of  the  Life  in  Christ  Jesus  now  makes  us 
free  from  the  Law  of  Sin  and  Death. 

Our  Father  !  we  humbly  pray  Thee  to  reveal  to 
us  in  full  and  blessed  expfrience  what  this  perfect 
Law  of  Liberty  is.  Teach  us  how  it  is  the  Law  of 
an  inner  Life,  that  in  joyful  and  spontaneous  power 
grows  up  into  its  blessed  destiny.  Teach  us  that 
the  Law  is  none  other  than  of  the  Eternal  Life, 
in  its  power  of  continuous  and  unfading  being. 
Teach  us  that  it  is  the  Law  of  the  Life  of  Christ 
Jesus,  the  living  Saviour  Himself,  living  and  main- 
taining it  in  us.  Teach  us  that  it  is  the  Law  of  the 
Spirit  of  Life  in  Christ  Jesus,  the  Holy  Spirit 
revealing  and  glorifying  Christ  in  us  as  an  indwell- 
ing Presence.  0  Father !  open  our  eyes  and 
strengthen  our  faith,  that  we  may  believe  that  the 
Law  of  the  Spirit  is  indeed  mightier  than  the  Law 
of  Sin  in  our  members,  and  make  free  from  it,  so 


184 


THE  SPIRIT  OF  CHRIST. 


tlmt  through  the  Spirit  we  make  dead  the  deeds  of 
the  body,  and  indeed  live  the  lite  of  Christ. 

0  Father !  teach  this  to  all  Thy  children.    Amen. 


>' 


1.  Let  ua  pause  a  moment  here,  and  aaklfthlala  our  experience.  'From 
the  law  of  sin  and  death  '  In  my  membera,  aa  It  made  me  groan  for  deliverance, 
'  the  Law  of  the  Spirit  of  Life  In  Christ  Jesua  hath  made  r,ie  free. '  Am  I  living 
In  this  bleaaed  liberty  ? 

2.  Let  every  one  who  would  do  ao  remember  the  path  aa  aet  before  ua  In 
the  gospel  of  Christ  by  Paul.  You  were  reconciled  to  Qod  by  the  death  of  HIa 
Son ;  you  are  now  to  be  saved  by  HIa  Life  (Rom.  v.  10).  By  faith  you  know  that 
that  life  Is  yours  In  all  Ita  power  (vl.  1,  11).  In  thi  strength  of  It  you  gave 
yourself  to  be  a  servant  of  Qod  (vl.  15-22),  But  the  service  was  to  be  In  no 
legal  aplrit  under  the  law,  but  In  newneaa  of  aplrit  (vll.  1-6).  Becauae  you 
did  not  underatand  th  a,  you  aought  In  the  power  of  the  new  life  to  fulfil 
the  law  you  delighted  In,  and  yet  utterly  failed  (vll.  14  25).  Listen.  Here 
comea  In  the  Holy  Spirit  (vlll.  1-16).  Faith  In  Jesus  and  His  life  leads 
the  way  to  the  life  of  the  Spirit  In  you.  The  Holy  Spirit  frees  from  the  law, 
and  maintains  the  life  of  Chr  at  In  the  power  of  His  living  presence.  Rom, 
vlll.  2  Is  the  hey  of  the  Blessed  Life.  ,. 

3.  'As  Adam's  Hfe  Is  reproduced  In  the  entire  human  family,  ao  the  new 
life  of  the  6od-man  flows  ever  to  all  His  people :  our  life  Is  the  repro- 
duction of  Christ's  spiritual  life  in  His  people.  The  new  birth  connects  ua 
with  the  Second  Man,  who,  by  the  Holy  Spirit,  gathera  HIa  people  under 
Him  by  a  aelf-communicating  act.'-SMEATON 

4.  Would  you  live  that  life  ?  Remember  our  one  great  leaaon  aa  we  go 
along.  Acknowledge  the  Holy  Spirit  dwelling  In  you.  Study  above  everything 
to  be  full  of  the  faith  of  HIa  Preaence  aa  the  revealer  ofChriat  and  His  life 
In  you.  Give  up  to  Him  to  rule ;  be  ready  to  wait  on  Him  and  '  to  walk  after 
Him. '  The  law  of  the  Spirit,  the  force  or  power  of  an  Inward  life,  thp  Law  of 
the  Spirit  of  Life  In  Christ  deauf,  made  me  free  from  the  Law  <tf  Sin  and 
Deatk 


V 


THE  LEADING  OF  THK  SPIRIT. 


185 


Nineteenth    Day. 


THE    SPIRIT    OF    CHRIST. 

JEbe  leatimg  of  tje  5pirit. 

*  Ai  many  m  are  led  by  the  Spirit  of  God,  these  are  sona  of 

God.'— lloM.  viii.  14. 


BY  very  many  Christians  the  leading  of  the 
Spirit  is  chiefly  thought  of  as  a  suggestion  of 
thoughts  for  our  guidance.  In  the  decision  of 
doubtful  questions  of  opinion  or  of  duty,  in  the 
choice  of  words  from  Scripture  to  use,  or  the  dis- 
tinct direction  to  the  performance  of  some  Christian 
work,  they  would  be  so  glad  of  some  intimation  from 
the  Spirit  of  what  the  right  thing  is.  They  long 
and  ask  for  it  in  vain.  When  at  times  they  think 
they  have  it,  it  does  not  bring  the  assurance,  or  the 
comfort,  or  the  success,  which  they  think  ought  to 
be  the  seal  of  what  is  really  from  the  Spirit.  And 
so  the  precious  truth  of  the  Spirit's  leading,  instead 
of  being  an  end  of  all  controversy,  and  the  solu- 
tion of  all  difficulty,  a  source  of  comfort  and  of 
strength,  itself  becomes  a  cause  of  perplexity,  and 
the  greatest  difficulty  of  all. 


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186 


THE  SPIRIT  OF  CIiniST. 


The  error  comes  from  not  accepting  the  truth 
we  have  had  to  insist  upon  more  than  once,  that 
the  teaching  and  the  leading  of  the  Spirit  is  first 
given  in  the  Life,  not  in  tiie  Mind.  The  Life 
is  stirred  and  strengthened ;  the  Life  becomes  tlie 
Light.  As  the  conformity  to  this  world  and  its 
spirit  is  crucified  and  dies,  as  we  deliberately  deny 
and  keep  down  the  life  of  nature  and  the  will  of 
the  flesh,  we  are  renewed  in  the  spirit  of  our  mind, 
and  so  the  mind  becomes  able  to  prove  and  know 
the  good  and  perfect  and  acceptable  will  of  God 
(Kom.  xii.  2).  ' 

This  connection  between  the  practical  sanctifying 
work  of  the  Spirit  in  our  inner  life,  and  His  leading, 
comes  out  very  clearly  in  our  context.  *  If  by  the 
Spirit  ye  make  to  die  the  deeds  of  the  body,  ye  shall 
live,'  we  read  in  viii.  1 3.  Then  follows  immediately, 
'  For  as  many  as  are  led  by  the  Spirit  of  God  are 
sons  of  God.'  That  is,  as  many  as  allow  themselves 
to  be  led  by  Him  in  this  mortifying  of  the  deeds  of 
the  body,  these  are  the  sons  of  God.  The  Holy 
Spirit  is  the  Spirit  of  the  holy  life  which  there  was 
and  is  in  Christ  Jesus,  and  which  works  in  us  as  a 
Divine  life-power.  He  is  the  Spirit  of  Holiness,  and 
only  as  such  will  He  lead.  Through  Him  God  works 
in  us  both  to  will  and  to  do  of  His  good  pleasure ; 
til  rough  Hira  God  makes  us  perfect  in  every  good 
work  to  do  His  will,  working  in  us  that  which  is 
well-pleasing  in  His  sight.  To  be  led  of  the  Spirit 
implies  in  the  first  place  the  surrender  to  His  work 
as  He  convinces  of  sin,  and  cleanses  soul  and  body 


THE  LEADING  OF  THE  SI'IUIT. 


187 


for  Ilis  temple.  It  is  as  the  Indwelling  Spirit, 
filling,  sanctifying,  and  ruling  the  heart  and  life, 
that  He  enlightens  and  leads.^  • 

In  the  study  of  what  the  leading  of  the  Spirit 
means,  it  is  of  the  first  importance  to  grasp  this 
thought  in  all  its  bearings.  It  is  only  the  spiritual 
mind  can  discern  spiritual  things  can  receive  the 
leadings  of  the  Spirit.  The  mind  must  grow 
spiritual  to  become  capable  of  spiritual  guidance. 
Paul  said  to  the  Corinthians,  that  because,  though 
born  again,  they  were  still  carnal,  as  babes  in 
Christ,  he  had  not  been  able  to  teach  them  spiritual 
truth.  If  this  holds  of  the  teaching  that  comes 
through  man,  how  much  more  of  that  direct  teach- 
ing of  the  Spirit,  by  which  He  leads  into  all  truth ! 
The  deepest  mysteries  of  Scripture,  as  far  as  they 
are  apprehended  by  human  thought,  can  be  studied 
and  accepted  and  even  taught  by  the  unsanctified 
mind.  But  the  leading  of  the  Spirit,  we  cannot 
repeat  it  too  often,  does  not  begin  in  the  region  of 
thought  or  feeling.  Deeper  down,  in  the  life  itself, 
in  the  hidden  laboratory  of  the  inner  life,  whence 
issues  the  power  that  moulds  the  will  and  fashions 
the  character  in  our  spirits,  there  the  Holy  Spirit 
takes  up  His  abode,  there  He  breathes  and  moves  and 
impels.     He  leads  by  inspiring  us  with  a  life  and 


*  In  this  hook  there  is  no  separate  chapter  on  the  Sanctidcation  ol 
the  Spirit,  on  Him  as  the  Spiiit  of  Holiness.  Tlie  reason  is  thai 
this  work  is  a  continuation  of  a  previous  volume.  Holy  in  Christ, 
in  which  there  was  occasion  to  speak  of  what  is  meant  by  Holinessi 
tN)th  as  the  attribute  and  the  work  of  the  Holy  Spirit. 


188 


THE  SPIRIT  OF  CHRIST. 


disposition  out  of  which  right  purposes  and  decisions 
come  forth.  'That  ye  may  be  filled  with  the 
know?  edge  of  His  will  in  all  wisdom  and  spiritual 
understanding:'  that  prayer  teaches  us  that  it  is 
only  to  a  spiritual  understanding  that  the  knowledge 
of  God's  will  can  be  given.  And  the  spiritual 
understanding  only  comes  with  the  growth  of  the 
spiritual  man,  and  the  faithfulness  to  the  spiritual 
life.  He  that  would  have  the  leading  of  the  Spirit 
must  yield  himself  to  have  his  life  wholly  possessed 
and  filled  of  the  Spirit.  It  was  when  Christ  had 
been  baptized  with  the  Spirit  that,  *  being  full  of  the 
Spirit,  he  was  led  by  the  Spirit  in  the  wilderness  * 
(Luke  iv.  1),  *that  He  returned  in  the  power  of 
the  Spirit  into  Galilee '  (iv.  14),  and  began  His 
ministry  in  Nazareth  with  the  words,  *  The  Spirit 
of  the  Lord  is  upon  Ma' 

All  leading  claims  following.  It  is  easily  under- 
stood that  to  enjoy  the  leading  of  the  Spirit  demands 
a  very  teachable,  foUowsome  mind.  The  Spirit  is 
not  only  hindered  by  the  flesh  as  the  power  that 
commits  sin,  but  still  more  by  the  flesh  as  the 
power  that  seeks  to  serve  God.  To  be  able  to 
discern  the  Spirit's  teaching,  Scripture  tells  us  that 
the  ear  must  be  circumcised,  in  a  circumcision  not 
made  with  hands,  in  the  putting  off  of  the  body  of 
the  flesh,  in  the  circumcision  of  Christ.  The  will 
and  wisdom  of  the  flesh  must  be  feared,  and 
crucified,  and  denied.  The  ear  must  be  closed  to 
all  that  the  flesh  and  its  wisdom,  whether  in  self  or 
in  men  around  us,  has  to  say.     In  all  our  thoughts 


THE  LEADING  OF  THE  SPIUIT. 


180 


a 


of  God  or  our  study  of  His  Word,  in  all  our  draw- 
ings nigh  to  worship,  and  all  our  goings  out  to  work 
for  Him,  there  must  be  a  continued  distrust  and 
abnegation  of  self,  and  a  very  definite  waiting  on 
God  by  the  Holy  Spirit  to  teach  and  lead  us.  A 
soul  that  thus  daily  and  hourly  waits  for  a  Divine 
leading,  for  the  light  of  knowledge  and  of  duty,  will 
assuredly  receive  it.  Would  you  be  led  of  the 
Spirit,  give  up,  day  by  day,  not  only  your  will  and 
wisdom,  but  your  whole  life  and  being.  The  Fire 
will*  descend  and  consume  the  sacrifice. 

The  leading  of  the  Spirit  must  very  specially  be 
a  thing  of  faith,  and  that  in  two  senses.  The 
beginning  of  the  leading  will  come  when  we  learn  in 
holy  fear  to  cultivate  and  act  upon  the  confidence : 
The  Holy  Spirit  ia  in  me,  and  is  doing  His  work. 
The  Spirit's  indwelling  is  the  crowning  piece  of 
God's  redemption-work :  the  most  spiritual  and 
mysterious  part  of  the  mystery  of  godliness.  Here, 
if  anywhere,  faith  is  needed.  Faith  is  the  faculty 
of  the  soul  which  recognises  the  Unseen,  the 
Divine ;  which  receives  the  impression  of  the  Divine 
Presence  when  God  draws  near;  which  in  its 
measure  accepts  of  what  the  Divine  Being  brings 
and  gives  to  us.  In  the  Holy  Spirit  is  the  most 
intimate  communication  of  the  Divine  Life ;  here 
faith  may  not  judge  by  what  it  feels  or  understands, 
but  simply  submits  to  Gtd  to  let  Him  do  what  Fie 
has  said.  It  meditates  and  worships,  it  prays 
and  trusts  ever  afresh,  it  yields  the  whole  soul 
in   adoring   acceptance   and    thanksgiving    to    llie 


193 


THE  SI'IUIT  OK  cnuisT. 


Saviour's  word,  *  He  shall  be  in  you.'  It  rejoiced 
in  the  assurance:  the  Holy  Sph'it,  tlie  Mighty 
Power  of  God,  dwells  within  ;  in  His  own  way,  I 
may  depend  upon  it,  He  will  lead  nie. 

And  then,  with  this  more  general  faith  of  the 
indwelling  of  the  Spirit,  faith  has  also  to  be 
exercised  in  regard  to  each  part  of  the  leading. 
When  there  is  a  question  I  have  laid  before  the 
Lord,  and  iny  soul  has  in  simi»licity  and  emptiness 
waited  for  His  exposition  and  application  of  what 
in  Word  or  Providence  has  met  me,  1  must  in  faith 
trust  my  God  that  His  guidance  is  not  witlihcld. 
As  we  have  said  before,  not  in  sudden  impulses 
or  strong  impressions,  not  in  heavenly  voices  or 
in  remarkable  interpositions,  must  we  expect  the 
ordinary  leading  oi  the  Spirit.  There  are  souls 
to  whom  such  leading  undoubtedly  is  given ;  the 
time  may  come,  as  our  nature  becomes  more 
spiritual  and  lives  more  in  direct  contact  with  the 
Invisible,  that  our  very  thoughts  and  feelings  may 
become  the  conscious  vehicles  of  His  blessed  voice. 
But  this  we  must  leave  to  Him,  and  the  growth  of 
our  spiritual  capacity.  The  lower  steps  of  the 
ladder  are  let  down  low  enough  for  the  weakest 
to  reach ;  God  means  every  child  of  His  to  be  led 
by  the  Spirit  every  day.  Begin  the  path  of  follow- 
ing the  Spirit's  leading  by  believing,  not  only  that 
the  Spiri^-;  is  within  you,  but  that  He,  if  hitherto 
you  have  little  sought  or  enjoyed  the  wondrous 
blessing,  does  now  at  once  undertake  the  work 
for  which  you  ask  and  trust  Him.     Yield  yourself 


THE  LEADING  OF  THE  SPIRIT. 


101 


to  God  in  undivided  surrender:  believe  with 
implicit  confidence  that  God's  acceptance  of  'Mq 
surrender  nienns  that  you  are  given  in  charge  of 
the  Spirit.  Through  Him  Jesus  guides  and  rules 
and  saves  you. 

But  are  we  not  in  danger  of  being  led  away  by 
the  imaginings  of  our  own  hearts,  and  counting  as 
leading  of  the  Spirit  what  proves  to  be  a  delusion 
of  the  flesh  ?  And  if  so,  where  is  our  safeguard 
against  such  error  ?  The  answer  ordinarily  given  to 
this  last  question  is,  The  Word  of  God.  And  yet 
that  answer  is  but  half  the  truth.  Far  too  many 
have  opposed  to  the  danger  of  fanaticism  the  word 
of  God,  as  interpreted  by  human  reason  or  by  the 
Church,  and  have  erred  no  less  than  those  they 
sought  to  oppose.  The  answer  is  :  The  word  of 
God  as  taught  by  the  Spirit  of  God.  It  is  in  the 
perfect  harmony  of  the  two  that  our  safety  is  to  be 
found.  Let  us  on  the  one  hand  remember,  that  as 
all  the  word  of  God  is  given  by  the  Spirit  of  God, 
so  each  word  must  be  interpreted  to  us  by  that  same 
Spirit.  That  this  interpretation  comes  alone  from 
the  indwelling  Spirit  we  need  hardly  repeat ;  it  is 
only  the  spiritual  man,  whose  inner  life  is  under 
the  dominion  of  the  Spirit,  who  can  discern  the 
spiritual  meaning  of  the  word.  Let  us  on  the 
other  hold  fast,  tliat  as  all  the  word  is  given  by 
the  Spirit,  so  His  great  work  is  to  honour  that 
Word,  and  to  unfold  the  fulness  of  Divine  truth 
treasured  there.  Not  in  the  Spirit  without  or 
with  but  little   of    the   word ;    not    in    the    word 


192 


THE  SPIRIT  OF  CHHI8T. 


without  or  with  but  little  of  tlie  Spirit ;  but  in 
the  word  and  Spirit  both  dwelling  richly  within 
us,  and  both  yielded  to  in  impHcit  obedience, 
is  our  assurance  of  safety  in  the  path  of  the  Spirit's 
guidance. 

This  brings  us  back  to  the  lesson  we  urged  at 
the  commencement :  the  leading  of  the  Spirit  as 
inseparable  from  the  sanctifying  of  the  Spirit.  Let 
each  one  who  would  be  led  of  the  Spirit  begin  by 
giving  himself  to  be  led  of  the  word  as  far  as  he 
knows  it.  Begin  at  the  beginning :  obey  the  com- 
mandments. '  He  that  will  do,  shall  know,'  said 
Jesus.  *  Keep  my  commandments,  and  the  Father 
will  send  yc»u  the  Spirit.'  Give  up  every  sin. 
Give  up  in  everything  to  the  voice  of  conscience. 
Give  up  in  everything  to  God,  and  let  Him  have 
His  way.  Tlirough  the  Spirit  mortify  the  deeds  of 
the  body  (v.  18).  As  a  son  of  God  place  yourself 
at  the  entire  disposal  of  the  Spirit,  to  follow  where 
He  leads  (v.  14),  And  the  Spirit  Himself,  this 
same  Spirit,  through  whom  you  mortify  sin,  and 
yield  yourself  to  be  led  as  a  son,  will  bear  witness 
with  your  spirit,  in  a  joy  and  power  hitherto 
unknown,  that  you  are  indeed  a  child  of  God, 
enjoying  all  a  child's  privileges  in  his  Father's  love 
and  guidance. 


Blessed  Father  !  I  thank  Thee  for  the  message 
that  as  many  as  are  led  by  the  Spirit  of  God,  they 
are  the  children  of  God.  Thou  wouldest  not  have 
Thy  children  guided  by  any  one  less  than  Thy  own 


THE  LKAP?NG  OF  THE  SPIKIT. 


lo:^ 


Holy  Spirit.  As  He  dwelt  in  Thy  Son,  and  led 
]Iim,  so  He  leads  us  too  with  a  Divine  and  most 
blessed  leading. 

Father,  Thou  knowest  how  by  reason  of  our 
not  rightly  knowing  and  not  pt'rfectly  following 
this  holy  guidance,  we  are  often  unable  to  know 
His  voice,  so  that  the  thought  of  the  leading  of 
the  Spirit  is  more  a  burden  than  a  joy.  Father, 
forgive  us.  Be  pleased  graciously  so  to  quicken 
our  faith  in  the  simplicity  and  certainty  of  the 
leading  of  the  Spirit,  that  with  our  whole  heart 
we  may  yield  ourselves  henceforth  to  walk  in  it. 

Father,  here  I  do  yield  myself  to  Thee  as  Thy 
child,  in  everything  to  be  led  of  Thy  Spirit.  My 
own  wisdom,  my  own  will,  my  own  way  I  forsake. 
Daily  would  I  wait  in  deep  dependence  on  a 
guidance  from  above.  May  my  spirit  ever  be 
luished  in  silence  before  Thy  Holy  Presence, 
while  I  wait  to  let  Him  rule  within.  As  I 
through  the  Spirit  make  dead  the  deeds  of  the 
body,  may  I  be  transformed  by  the  renewing  of 
my  mind  to  know  Thy  good  and  perfect  will. 
May  my  whole  being  so  be  under  the  rule  of  the 
Indwelling,  Sanctifying  Spirit,  that  the  spiritual 
understanding  of  Thy  will  may  indeed  be  the  rule 
of  my  life.     Amen. 

/.  Note  very  carefully  the  order  of  the  three  verses  :—13.  The  making  dead 
cf  the  deeds  of  the  body  through  the  Indwelling  Spirit  precedes  the  leading 
of  the  Spirit,  v.  14.  And  these  two  again  prepare  the  way  for  15,  16,  tht 
abiaing  witness  to  our  sonship  In  the  living  power  of  the  Holy  Ohost. 

2.  'If,  by  the  Spirit,  ye  make  to  die  the  deeds  of  the  body,  ye  shall  live.'  Ont 
of  the  deepest  teachings  of  the  word  in  regard  to  sanctlfi cation.  Sin  remains 
in  the  body  to  the  end.    The  deeds  or  doings  of  the  body,  each  sin  as  It  seeks 

N 


194 


THE  SPIRIT  OF  CHKIST. 


to  riae  up,  taek  mai  of  tin,  can  be  put  to  ileath.  It  la  the  preaenee  and  life  of 
Chrlat,  through  the  Holy  Spirit,  doea  thia.  Through  the  Spirit  the  believer, 
mho  nielda  to  Him,  doea  It.  Sin  will  neoer  tte  rooted  out.  But  ain  can, 
Mfithout  cecaing,  be  put  to  death,  be  kept  in  the  place  of  death.  To  do  thia  u/e 
muat  almply  be  full  of  the  Spirit  of  life  In  Chrlat  Jeaua.  The  life  of  Chrlat  In 
ua  bringa  with  tt  the  death,  the  uneeaaing  making  dead  of  atn. 

3.  The  mortifying  or  making  dead  ofain  has  a  threefold  reference.  When 
a  believer  kaa  fallen  into  an  actual  atn,  the  Spirit,  b§  the  application  of 
the  blood,  makea  H  dead.  When  he  feara  tke  evil  tendency  tkat  may  come 
up  and  betray  htm,  the  Hoty  Spirit  la  able  to  keep  that  ain  down  In  the 
fiower  of  Chrtat'a  death.  With  the  Involuntary  ain  that  la  utterly  beyond 
kla  control,  he  truata  the  Holy  Spirit  ao  to  reveal  Jeaua  and  Mia  power  that 
it  ahall  be  conquered  too.  But,  lei  ua  remember.  It  la  by  revealing  Jeaua, 
iff  the  power  of  HIa  death  and  Ufa,  and  filling  the  aoitl  with  Him,  tkat  tka 
deeda  of  the  body  are  made  to  die  through  the  Spirit.  It  la  on  thia  life  la 
the  Spirit  that  ^le  leading  of  the  Spirit  dependa. 

4.  '  There  can  be  no  aafe  guidance  that  la  not  perpetual.  The  advantage  of 
at  year  may  be  loat  In  an  hour.  If  we  act  Independently  of  the  Spirit  in  //Hit 
tMiv%  «w  •^•Atf  took  for  Him  im  »ata  /•  great  tUaga^'—bowwa^ . 


TUE  SPIKIT  OF  PUAYER. 


195 


Twentieth  Day. 


THE  SPIRIT  OF  CHRIST. 


JTfte  Spirit  of  prager. 

•In  like  manner  the  Spirit  alio  helpeth  our  infirmity:  for  we 
know  not  how  to  pray  aa  we  ought;  bat  the  Spirit  Himself 
maketh  interoeK^on  for  ua  with  groanings  that  cannot  be 
uttered:  and  He  vbaf  searcheth  the  henrta  knoweth  what  ia 
the  mind  of  the  Spit  it,  because  He  maketh  intercession  for  the 
■ainta  according  to  God.*— Rom.  viii.  26,  27. 

OF  the  offices  of  the  Holy  Spirit,  one  that  leads 
us  most  deeply  into  the  understanding  of 
His  place  in  the  Divine  economy  of  grace,  and  into 
the  mystery  of  the  Holy  Trinity,  is  the  work  He 
does  as  the  Spirit  of  prayer.  We  have  the  Father 
to  whom  we  pray,  and  who  hears  prayer.  We 
have  the  Son  through  whom  we  pray,  and  througlj 
whom,  in  union  with  whom,  we  receive  and  really 
appropriate  the  answer.  And  we  have  the  Holy 
Spirit  in  whom  we  pray,  who  prays  in  us  according 
to  the  will  of  God,  with  such  deeply  hidden,  unutter- 
able sighings,  that  God  has  to  search  the  hearts  to 
know  what  is  the  mind  of  the  Spirit.  Just  as 
wonderful  and  real  as  is  the  Divine  work  of  God 


r 


196 


THE  SPIRIT  OF  CHRIST. 


on  the  Throne,  graciously  heariiij,',  and,  by  liia 
mighty  power,  effectually  answering  prayer ;  just 
as  Divine  as  is  tlie  work  of  the  Son  interceding 
and  securing  and  transmitting  the  answer  from 
above,  is  the  work  of  the  Holy  Spirit  in  us  in  the 
prayer  which  waits  and  obtains  the  answer.  The 
intercession  within  is  as  Divine  as  the  intercession 
above.  Let  us  try  and  understand  why  this  should 
be  so,  and  what  it  teaches. 

In  the  creation  of  the  world  we  see  how  it  was 
the  work  of  the  Spirit  to  put  Himself  into  contact 
with  the  dark  and  lifeless  matter  of  chaos,  and  by 
His  <|uickening  energy  to  impart  to  it  the  power  of 
life  and  fruitfulness.  It  was  only  after  it  had  been 
thus  vitalized  by  Him,  that  the  Word  of  God  gave 
it  form,  and  called  forth  all  the  different  types  of 
life  and  beauty  we  now  see.  So,  too,  again  in  the 
creation  of  man  it  was  the  Spirit  that  was  breathed 
into  the  body  that  had  been  formed  from  the 
ground,  and  that  thus  united  itself  with  what  would 
otherwise  be  dead  matter.  Even  so,  in  the  person  of 
Jesus  it  is  the  Spirit  through  whose  work  a  body 
was  prepared  for  Him,  through  whom  His  body 
again  was  quickened  from  the  grave,  as  it  is 
through  Him  that  our  bodies  are  the  temples  of 
God,  and  the  very  members  of  our  body  the 
members  of  Christ.  We  think  of  tlie  Spirit  in 
connection  with  the  spiritual  nature  of  the  Divine 
Being,  far  removed  from  the  grossness  and  feeble- 
ness of  matter ;  we  forget  that  it  is  the  very  work 
of  the  Spirit  specially  to  unite  Himself  with  what 


THK  8NHIT  OF  TUAYER. 


197 


IS  materia!,  to  lift  it  up  into  His  own  Spirit  nature, 
and  so  to  develop  what  will  bo  the  highest  type  of 
perfection,  a  spiritual  body. 

This  view  of  the  Spirit's  work  is  essential  to  the 
understanding  of  the  place  He  takes  in  the  Divine 
work  of  redemption.  In  each  part  of  that  work 
there  is  a  special  place  assigned  to  each  of  the 
Tliree  Persons  of  the  Holy  Trinity.  In  the  Father 
we  have  the  unseen  God,  the  Author  of  all. 
In  the  Son  God  revealed,  made  manifest,  and 
brought  nigh ;  He  is  the  Form  of  God.  In  the 
Spirit  of  God  we  have  the  Indwelling  God :  the 
Power  of  God  dwelling  in  human  body  and  working 
in  it  what  the  Father  and  the  Son  have  for  us.  Not 
only  in  the  individual,  but  in  the  Church  as  a 
whole,  what  the  Father  has  purposed,  and  the  Son 
has  procured,  can  be  appropriated  and  take  effect 
in  the  body  of  Christ  only  through  the  continual 
intervention  and  active  operation  of  the  Holy  Spirit. 

This  is  specially  true  of  intercessory  prayer. 
The  coming  of  the  kingdom  of  God,  the  increase 
of  grace  and  knowledge  and  holiness  in  believers, 
their  growing  devotion  to  God's  work  and  power 
for  that  work,  the  effectual  working  of  God's  power 
on  the  unconverted  through  the  means  of  grace, — all 
this  waits  to  come  to  us  from  God  through  Christ. 
But  it  cannot  come  except  as  it  is  looked  for  and 
desired,  asked  and  expected,  believed  and  hoped  for. 
And  this  is  now  the  wonderful  position  the  Holy 
Ghost  occupies,  that  to  Him  has  been  assigned  the 
task  of  preparing  the  body  of  Christ  to  reach  out 


X  •; 


198 


THE  SPIRIT  OF  CHRIST. 


and  receive  and  hold  fast  what  has  been  provided 
in  the  fulness  of  Christ  the  Head.  For  the  com- 
munication of  the  Father's  love  and  blessing  the 
Son  and  the  Spirit  must  both  work.  The  Son 
receives  from  the  Father,  reveals  and  brings  nigh, 
as  it  were,  descends  from  above;  the  Spirit  from 
within  wakens  the  soul  to  come  out  and  meet  its 
Lord.  As  indispensable  as  the  unceasing  inter- 
cession of  Christ  asking  and  receiving  from  the 
Father  above,  is  the  unceasing  intercession  of  the 
Spirit  within,  asking  and  accepting  from  the  Son 
what  the  Father  gives. 

Very  wonderful  is  the  light  that  is  cast  upon 
this  holy  mystery  by  the  words  of  our  text.  In 
the  life  of  faith  and  prayer  there  are  operations  of 
the  Spirit  in  which  the  word  of  God  is  made  clear 
to  our  understanding,  and  our  faith  knows  to  express 
what  it  needs  and  asks.  But  there  are  also 
operations  of  the  Spirit,,  deeper  down  than  thoughts 
or  feelings,  where  He  works  desires  and  yearnings 
in  our  spirit,  in  the  secret  springs  of  life  and  being, 
which  God  only  can  discover  and  understand.  Of 
this  nature  is  the  real  thirst  for  God  Himself,  the 
living  God,  the  longing  to  know  the  love  *  that 
fosseth  knowledge*  and  to  be  'filled  with  all  the 
fulness  of  God,*  the  hope  in  *Him  who  is  able 
to  do  exceeding  abundantly  above  all  we  can  ask  or 
think,*  even  'what  hath  not  entered  the  heart  of 
man  to  conceive.'  When  these  aspirations  indeed 
take  possession  of  us,  we  begin  to  pray  for  what 
cannot  be  expressed,  and  our  only  comfort  is  then 


THE  SPIRIT  OF  PRAYER. 


199 


ibat  the  Spirit  prays  with  His  unutterable  yearnings 
in  a  region  and  a  language  which  the  Heart  Searcher 
alone  knows  and  understands. 

To  tbe  Corinlhians  Paul  says,  *  I  will  pray  with 
the  spirit,  and  1  will  pray  with  the  understanding 
also.'  Under  the  influence  of  the  moving  of  the 
Holy  Spirit  and  His  miraculous  gifts,  their  danger 
was  to  neglect  the  understanding.  Our  danger  in 
these  latter  days  is  in  the  opposite  direction:  to 
pray  with  tbe  understanding  is  easy  and  universal. 
We  need  to  be  reminded  that,  with  the  prayer  with 
the  understanding,  there  must  come  the  prayer  with 
tbe  Spirit,  the  '  praying  in  the  Holy  Spirit '  (Jude 
ver.  20;  Eph.  vi.  18).  We  need  to  give  its  due 
place  to  each  of  tbe  twofold  operations  of  the  Spirit. 
God's  Word  must  dwell  in  us  richly;  our  faith 
must  seek  to  hold  it  clearly  and  intelligently,  and 
to  plead  it  in  prayer.  To  have  the  words  of  Christ 
abiding  in  us,  filling  life  and  conduct,  is  one  of  the 
secrets  of  acceptable  prayer.  And  yet  we  must 
always  remember  that  in  the  inner  sanctuary  of  our 
being,  in  the  region  of  the  unutterable  and  incon- 
ceivable (1  Cor.  ii.  6),  the  Spirit  prays  for  us 
what  we  do  not  know  and  cannot  express.  As  we 
grow  in  the  apprehension  of  the  divinity  of  that 
Holy  Spirit  who  dwells  within,  and  the  reality  of 
His  breathing  within  us,  we  shall  recognise  how 
infinitely  beyond  the  conceptions  of  our  mind  must 
be  that  Divine  hunger  with  which  He  draws  us 
heavenward.  We  shall  feel  the  need  of  cultivating 
not  only  the  activity  of  faith,  which  seeks  to  grasp 


200 


THK  SPIRIT  OF  CHRIST. 


and  obey  God's  word,  and  from  that  to  learn  tc 
pray,  but  its  deep  passivity  too.  As  we  pray  we 
shall  remember  how  infinitely  above  our  conception 
is  God  and  the  spirit-world  into  which  by  prayer  we 
enter.  Let  us  believe  and  rejoice  that  where  heart 
and  flesh  fail,  there  God  is  the  strength  of  our 
heart,  thej©  His  Holy  Spirit  within  us  in  the  inmost 
sanctuary  of  our  spirit,  within  the  veil,  does  His 
unceasing  work  of  intercession,  and  prays  according 
to  God  within  us.  As  we  pray,  let  us  at  times 
worship,  in  holy  stillness,  and  yield  ourselves  to 
that  Blessed  Paraclete,  who  alone,  who  truly  is,  the 
Spirit  of  Supplication.^ 

' Because  He  maketh  intercession  for  the  saints* 
Why  does  the  apostle  not  say  for  iis;  as  he  had 
said,  *  We  know  not  how  to  pray  as  we  ought '  ? 
The  expression,  the  saints,  is  a  favourite  one  with 
Paul,  where  he  thinks  of  the  Church,  either  in  one 
country  or  throughout  the  world.  It  is  the  special 
work  of  the  Spirit,  as  dwelling  in  every  member, 


*  '  Mystics  will,  on  the  one  hand,  take  their  stand  on  the  incom- 
prehensible intercession  of  the  Spirit,  without  there  being  anything 
which  would  admit  of  being  apprehended  even  by  faith.  School- 
men, on  the  other  hand,  depend  too  much  on  that  which  has  been 
reduced  to  logical  definitions,  and  obscure  to  themselves  their  dim 
perception  of  the  incomprehensible,  by  putting  over  it  the  veil 
of  their  multifarious  definitions.  Paul  keeps  the  golden  mean 
between  that  which  we  may  know  by  faith  and  that  which 
transcends  all  knowledge,  when  the  Spirit  alone,  in  accordance 
with  the  inmost  purport  of  creation,  knows  what  we  pray.  Both 
that  which  we  utter  in  words  of  faith,  which  we  understand,  and 
the  unutterable  things  of  the  Spirit,  must  co-exist  in  the  heart,  i( 
tho  heart  i»to  be  stublished.' — Steinhofer  on  Rom.  viii.  26. 


THE  SPIRIT  OF  PUAYER. 


201 


to  make  the  body  realize  its  unity.  As  selfishness 
disappears,  and  the  believer  becomes  more  truly 
spiritual-minded,  and  he  feels  himself  more  identified 
with  the  body  as  a  whole,  he  sees  how  its  health 
and  prosperity  will  be  liis  own,  and  he  learns  what 
it  is  to  '  pray  at  all  seasons  in  the  Spirit,  watching 
thereunto  in  all  perseverance  for  all  saints*  It  is 
as  we  give  up  ourselves  to  this  work,  in  a  large- 
heartedness  which  takes  in  all  the  Church  of  God. 
that  the  Spirit  will  have  free  scope  and  will  delight 
to  do  His  work  of  intercession  for  the  saints  in  us. 
It  is  specially  in  intercessory  prayer  that  we  may 
count  upon  the  deep,  unutterable,  but  all-prevailing 
intercession  of  the  Spirit. 

What  a  privilege !  to  be  the  temple  out  of  which 
the  Holy  Spirit  cries  to  the  Father  His  unceasing 
Abba !  and  offers  His  unutterable  intercession,  too 
deep  for  words.  What  blessedness!  that  as  the 
Eternal  Son  dwelt  in  the  flesh  in  .lesus  of  Nazareth, 
and  prayed  to  the  Father  as  man,  that  even  so  the 
Eternal  Spirit  should  dwell  in  us,  sinful  flesh,  to 
train  us  to  speak  with  the  Father  even  as  the  Son 
did.  Who  would  not  yield  himself  to  this  blessed 
Spirit,  to  be  made  fit  to  take  a  share  in  that  mighty 
Intercession  work  through  which  alone  the  Kingdom 
of  God  can  be  revealed  ?  The  path  is  open,  and 
Mivites  all.  Let  the  Holy  Spirit  have  complet/e 
possession.  Let  Him  fiL  you.  Let  Him  be  your 
life.  Believe  in  the  possibility  of  His  making  your 
>very  peisonality  and  consciousness  the  seat  of  His 
iul^eing.     Believe  in  the  certainty  of  His  working 


202 


THE  SPIRIT  OF  CHRIST. 


and  praying  in  you  in  a  way  that  no  human  mind 
can  apprehend.  Believe  that  in  the  secrecy  and 
apparent  weakness  and  slowness  of  that  work,  His 
Divine  Almighty  Power  is  perfecting  the  Divine 
purpose  and  the  Divine  Oneness  with  your  blessed 
Lord.  And  live  as  one  in  whom  the  things  that 
pass  all  understanding  have  become  Truth  and  Life, 
in  whom  the  Intercession  of  the  Spirit  is  part  of 
your  daily  life  in  Christ. 

Most  Holy  God!  once  more  I  bow  in  lowly 
adoration  in  Thy  Presence,  to  thank  Thee  for  the 
precious  privilege  of  prayer.  And  specially  would 
1  thank  Thee  for  the  Grace  that  has  not  only  given 
us  in  Thy  Son  the  Intercessor  above,  but  in  Thy 
Spirit  the  Intercessor  within. 

O  my  Father !  Thou  knowest  that  I  can  scarce 
take  in  the  wondrous  thought,  that  Thy  Holy  Spirit 
in  very  deed  dwelleth  in  me,  and  prays  in  my 
feeble  prayers.  I  do  beseech  Thee,  discover  to  me 
all  that  hinders  His  taking  full  possession  of  me, 
and  filling  me  with  the  consciousness  of  His  Pre- 
sence. Let  my  inmost  being  and  my  outer  life  all 
bo  so  under  His  leading,  that  I  may  have  the 
spiritual  understanding  that  knows  to  ask  accord- 
ing to  Thy  will,  and  the  living  faith  that  receives 
what  it  asks.  And  when  I  know  not  what  or  how 
to  pray,  0  Father,  teach  me  to  bow  in  silent  wor- 
ship,  and  keep  waiting  before  Thee,  knowing  thai 
He  breathes  the  wordless  prayer  which  Thou  alone 
canst  understand. 


THE  SPIRIT  OF  PRAYKR. 


205 


Blcp^tr.d  Ood !  I  nm  a  temple  of  the  Holy  Spirit. 
I  yield  myself  for  Him  to  use  me  as  the  vSpirit  of 
Intercession.  May  my  whole  heart  he  so  filled 
with  the  longing  for  Christ's  honour,  and  His  love 
for  the  lost,  that  my  life  may  become  one  unutter- 
able cry  for  the  coming  of  Thy  Kingdom.     Amen. 

1.  Now  we  can  understand  how  the  Lord,  In  the  last  night,  could  give  us 
those  wonderful  prayer-promises,  with  their  oft-repeated  'What  J9  will.' 
He  meant  us  to  have  the  Holy  Spirit  praying  In  us,  guiding  our  desires  and 
strengthening  our  faith.  He  expected  us  to  glue  our  whole  being  to  the 
indwelling  of  the  Spirit,  that  He  might  haue  free  scope  to  pray  In  us  ac- 
cording to  Qod.  Let  us  take  up  the  holy  calling,  and  glue  ourseloes  to  the 
Holy  Spirit  to  pray  In  us. 

2.  '  We  know  not  what  to  pray  as  we  ought : '  how  often  this  has  been  a 
burden  and  a  sorrow  l  Let  It  henceforth  be  a  comfort.  Because  we  do  not 
know,  we  may  stand  aside,  and  glue  place  to  One  who  does  know.  We  may 
belleue  that  In  our  stammerings,  or  euen  sighs,  the  Mighty  Intercessor  Is 
pleading.  Let  us  not  be  afraid  to  belleue  that  within  our  Ignorance  and 
feebleness  the  Holy  Spirit  Is  hidden,  doing  His  work. 

3.  'As  we  ought.'  The  great  ought  of  prayer  Is  faith.  The  Spirit  is  the 
Spirit  of  faith,  deeper  than  thought.  Let  us  be  of  good  courage,  our  faith 
is  In  the  keeping  of  the  Spirit. 

4.  Here,  as  elsewhere,  all  leads  up  to  one  point:  the  Holy  Spirit's  In- 
dwelling must  be  our  one  care.  In  faith  that  holds  the  promise.  In  tender 
watchfulness  that  waits  for  and  follows  His  leading,  In  the  entire  sur- 
render of  the  flesh  to  the  death,  that  He  alone  may  rule  and  lead,  let  us 
yield  e«  our  Beloved  Loid  to  fill  us  with  His  Spirit:  the  Spirit  will  do  His 
work 


I 


204 


TU£  SPIUIT  OF  CIIKIST. 


Twenty-first  Day. 


THE  SPIRIT  OF  CHRIST. 

Cije  f^olg  Spirit  anti  Coniscience* 

*  I  Bay  the  trath  in  Christ,  I  lie  not,  my  conscience  also  bearing 
me  witness  in  the  Holy  Ghost' — Rom.  ix.  1. 

*  The  Spirit  Himself  beareth  witness  with  our  spirit.' — Rom. 
Till.  16. 


GOD'S  highest  glory  is  His  Holiness,  in  virtue  of 
which  He  hates  and  destroys  the  evil,  loves 
and  works  the  good.  In  man,  conscience  has  the 
same  work :  it  condemns  sin  and  approves  the  right. 
Conscience  is  the  remains  of  God's  image  in  man, 
the  nearest  approach  to  the  Divine  in  him,  the 
guardian  of  God's  honour  amid  the  ruin  of  the  fall. 
As  a  consequence,  God's  work  of  redemption  must 
always  begin  with  conscience.  The  Spirit  of  God 
is  the  Spirit  of  His  Holiness ;  conscience  is  a  spark 
of  the  Divine  holiness ;  harmony  between  the  work 
of  the  Holy  Spirit  in  renewing  and  sanctifying 
man,  and  the  work  of  conscience,  is  most  intimate 
and  essential.  The  believer  who  would  be  filled 
with  the  Holy  Spirit,  and  experience  to  the  full  the 


THE  HOLY  SPIRIT  AND  CONSCIENCE. 


205 


blessings  He  has  to  give,  must  in  the  first  place 
see  to  it  that  he  yields  to  conscience  the  place  and 
the  honour  which  belong  to  it.  Faithfulness  to  con- 
science is  the  first  step  in  the  path  of  restoration  to 
the  Holiness  of  God.  Intense  conscientiousness  will 
be  the  groundwork  and  characteristic  of  true  spirit- 
uality. As  it  is  the  work  of  conscience  to  witness 
to  our  being  right  towards  our  sense  of  duty  and 
towards  God,  and  the  work  of  the  Spirit  to  witness 
to  God's  acceptance  of  our  faith  in  Christ  and  our 
obedience  to  Him,  the  testimony  of  the  Spirit  and 
of  conscience  will,  as  the  Christian  life  progresses, 
become  increasingly  identical.  We  shall  feel  the 
need  and  the  blessedness  of  saying  with  Paul,  in 
regard  to  all  our  conduct :  '  My  conscience  also  bear- 
ing me  witness  in  the  Holy  Ghost.' 
.  Conscience  can  be  compared  to  the  window  of  a 
room,  through  which  the  light  of  heaven  shines  into 
it,  and  through  which  we  can  look  out  and  see  tliat 
Jieaven,  with  all  that  its  light  shines  on.  The 
lieart  is  the  chamber  in  which  our  Life  dwells,  our 
Ego,  or  Soul,  with  its  powers  and  affections.  On  the 
v.'alls  of  that  chamber  there  is  written  tlie  law  (if 
(iod.  Even  in  the  heathen  it  is  still  partly  legible, 
tivogli  sadly  darkened  and  defaced.  In  the  belicxei' 
th\\  law  is  written  anew  by  the  Holy  Spirit,  in 
lettijis  of  light,  which  often  at  first  are  but  dim, 
but  grow  clearer  and  glow  brighter  as  they  are  freely 
expost'd  to  the  action  of  the  light  without.  With 
tvery  sin  I  commit,  the  light  that  shines  in  makes 
it  manifest  and  condemns  it.     If  the  sin  be  not 


206 


THE  SPIKIT  OF  CHRIST. 


confessed  and  forsaken,  the  stain  remains,  and 
conscience  becomes  defiled,  because  the  mind 
refused  the  teaching  of  the  light  (Tit.  i.  1 5).  And 
80  with  one  sin  after  another  the  window  gets 
darker  and  darker,  until  the  light  can  hardly  shine 
through  at  all,  and  the  Christian  can  sin  on  undis- 
turbed, with  a  conscience  to  a  large  extent  blinded 
and  without  feeling.  In  His  work  of  renewal  the 
Holy  Spirit  does  not  create  new  faculties:  He  renews 
and  sanctifies  those  already  existing.  Conscience 
is  the  work  of  the  Spirit  of  God  the  Creator;  as 
the  Spirit  of  God  the  Redeemer  His  first  care  is  to 
restore  what  sia  has  defiled.  It  is  only  by  restoring 
conscience  to  full  and  healthy  action,  and  revealing 
in  it  the  wonderful  grace  of  Christ,  *  the  Spirit 
bearing  witness  with  our  spirit,*  that  He  enables 
the  believer  to  live  a  life  in  the  full  light  of  God's 
favour.  It  is  as  the  window  of  the  heart  that  looks 
heavenward  is  cleansed  and  kept  clean  that  we  can 
walk  in  the  Light. 

The  work  of  the  Spirit  on  conscience  is  a 
threefold  one.  Through  conscience  the  Spirit 
causes  the  light  of  God's  holy  law  to  shine  into 
the  heart.  A  room  may  have  its  curtains  drawn, 
and  even  its  shutters  closed:  this  cannot  prevent 
the  lightning  flash  from  time  to  time  shining  into 
the  darkness.  Conscience  may  be  so  sin-stained  and 
seared  that  the  strong  man  within  dwells  in  perfect 
peace.  When  the  lightning  from  Sinai  flashes  into 
the  heart,  conscience  wakens  up,  and  is  at  once 
ready  to  admit  and  sustain  the  condemnation.    Both 


THE  HOLY  SPIRIT  AND  CONSCIRNCE. 


207 


the  law  and  the  gospel,  with  their  call  to  repentance 
and  their  conviction  of  sin,  appeal  to  conscience. 
And  it  is  not  till  conscience  has  said  Amen  to  the 
charge  of  transgression  and  unbelief  that  deliverance 
can  truly  come. 

It  is  through  conscience  that  the  Spirit  likewise 
causes  the  light  of  mercy  to  shine.  When  the 
windows  of  a  house  are  stained,  they  need  to  bo 
washed.  'How  much  more  shall  the  blood  of 
Clirist  cleanse  your  conscience*  The  whole  aim  of 
the  precious  blood  of  Christ  is  to  reach  the  con- 
science, to  silence  its  accusations,  and  cleanse  it, 
till  it  testify :  Every  stain  is  removed ;  the  love  of 
the  Father  streams  in  Christ  in  unclouded  bright- 
ness into  my  soul.  'A  heart  sprinkled  from  an 
evil  conscience,'  'having  no  more  conscience  of 
sin*  (Heb.  ix.  14,  x.  2,  22),  is  meant  to  be  the 
privilege  of  every  believer.  It  becomes  so  when 
conscience  learns  to  say  Amen  to  God's  message  of 
the  Power  of  Jesus'  Blood. 

The  conscience  that  has  been  cleansed  in  the 
blood  must  be  kept  clean  by  a  walk  in  the  obedi- 
ence of  faith,  with  the  light  of  God's  favour  shining 
on  it.  To  the  promise  of  the  Indwelling  Spirit,  and 
His  engagement  to  lead  in  all  God's  will,  conscience 
must  say  its  Amen  too,  and  testify  that  He  does  it. 
!I'he  believer  is  called  to  walk  in  humble  tenderness 
and  watchfulness,  lest  in  anything,  even  the  least, 
conscience  should  accuse  him  for  not  having  done 
what  he  knew  to  be  right,  or  done  what  was  not  of 
faith.     He  may  be  content  with  nothing  less  than 


20^ 


TUK  SPIRIT  OF  ClIiaST. 


Paul's  joyful  testimony,  *  Our  «,'loryin<^  is  this,  the 
teslimony  of  our  conscience,  that  in  holiness  an<l 
l^odly  sincerity,  by  the  grace  of  God,  we  behaved 
ourselves  in  the  world'  (2  Cor.  i.  12.  Conip.  Acts 
xxiii.  ],  xxiv.  16;  2  Tim.  i.  3).  Let  us  note  these 
words  well:  'Our  glorying  is  this,  the  testimony  of 
our  conscience.*  It  is  as  the  window  is  kept  clean 
and  briglit  by  our  abiding  in  the  light,  tliat  we  can 
have  fellowship  with  the  Father  and  the  Son,  the 
love  of  lieaven  shining  in  unclouded,  and  our  love 
rising  up  in  childlike  trustfulness.  '  Beloved  !  if  our 
heart  condemn  us  not,  we  have  boldness  toward 
God,  because  we  keep  His  commandments,  and  do 
those  things  that  are  pleasing  in  His  sight'  (1  John 
iii.  21,  22). 

The  maintenance  of  a  good  conscience  toward  God 
from  day  to  day  is  essential  to  the  life  of  faith. 
The  believer  must  aim  at,  must  be  satisfied  with, 
nothing  less  than  this.  He  may  be  assured  that 
it  is  within  his  reach.  The  believers  in  the  Old 
Testament  by  faith  had  the  witness  that  they 
pleased  God  (Heb.  xi.  4,  5,  6,  39).  In  the  New 
Testament  it  is  set  before  us,  not  only  as  a  command 
to  be  obeyed,  but  as  a  grace  to  be  wrought  by  God 
Himself.  *  That  ye  might  walk  worthy  of  the  Lord 
unto  all  ivcll-j)I easing,  strenythened  with  all  might 
according  to  His  glorious  power.'  'May  God  fulfil 
all  the  good  pleasure  of  His  goodness,  and  the  work 
of  faith  with  power.'  '  Working  in  us  that  which 
is  well-pleasing  in  His  sight.'  (Col.  i  10,  11, 
2  Thess.  i.  1 1 ;  1  Thess.  iv.  1 :  Heb.  xii.  28,  xiii.  21). 


\ 


TIIK  IKJLY  SI'llMT  AND  CONHCIKNCE. 


209 


' 


The  more  we  seek  tliis  testimony  of  conscience  that 
we  are  doing  what  is  well-pleasing  to  (Jod,  the  more 
shall  we  feel  the  libeity,  with  every  failure  that 
surprises  us,  to  look  at  once  to  the  blood  that  ever 
cleanses,  and  the  stronger  will  be  our  assurance  that 
the  indwelling  sinfulness,  and  all  its  workings  that 
are  yet  unknown  to  us,  are  covered  by  that  blood  too. 
The  blood  that  has  sprinkled  the  conscience  abides 
and  acts  there  in  the  power  of  the  Eternal  Life  that 
knows  no  intermission,  and  of  the  unchangeable 
Priesthood  that  saves  completely.  'If  we  walk 
in  the  light,  as  He  is  in  the  light,  we  have  fellow- 
ship one  with  another,  and  the  blood  of  Jesus  Christ 
cleanseth  us  from  all  sin.'  * 

The  cause  of  the  feebleness  of  our  faith  is  owing 
to  nothing  so  much  as  the  want  of  a  clean  con- 
science. Mark  well  how  closely  Paul  connects  them 
in  1  Tim. :  '  Love  out  of  a  pure  heart,  and  a  good 
coiiMience,  and  faith  unfciyncxl '  (i.  5).  *  Holdmg  faith 
and  a  good  consciet}ce,  which  some  having  thrust 
from  them,  have  made  shipwreck  of  the  faith  '  (i.  19). 
And  especially  (iii.  9),  '  Holding  the  mystery  of  the 
faith  in  a  'pure  conscience!  The  conscience,  is  the  seat  of 
faith.  He  that  would  grow  strong  in  faith,  and  have 
boldness  with  God,  must  know  that  he  is  pleasing 
Him  (1  John  iii.  21,  22).  Jesus  said  most  dis- 
tinctly that  it  is  for  those  who  love  Him  and  keep 
His  commandments,  that  the  promise  of  the  Spirit, 
with  the  indwelling  of  the  Father  and  the  Son,  the 
abiding  in  His  love,  and  power  in  prayer,  is  meant, 

'  See  Note  L. 
0 


210 


THE  SPIRIT  OF  CHRIST. 


How  can  wc  confidently  claim  these  promises, 
unless  in  childlike  simplicity  our  conscience  can 
testify  that  we  fulfil  the  conditions  ?  Oh,  ere  the 
Church  can  rise  to  the  height  of  her  holy  calling  as 
intercessor,  and  claim  these  unlimited  promises  as 
really  within  her  reach,  believers  will  have  to  draw 
nigh  to  their  Father,  glorying,  like  Paul,  in  the 
testimony  of  their  conscience,  that,  by  the  Grace  of 
God,  they  are  walking  in  holiness  and  godly  sincerity. 
It  will  have  to  be  seen  that  this  is  the  deepest 
humility,  and  brings  most  glory  to  God's  free  grace, 
to  give  up  man's  ideas  of  what  we  can  attain,  and 
accept  God's  declaration  of  what  He  desires  and 
promises,  as  the  only  standard  of  what  we  are  to  be. 
And  how  is  this  blessed  life  to  be  attained,  in 
which  we  can  daily  appeal  to  God  and  men  with 
Paul :  *  I  say  the  truth  in  Christ,  my  conscience 
bearing  me  witness  in  the  Holy  Ghost'  ?  The  first 
sfiep  is :  Bow  very  low  under  the  reproofs  of  con- 
science. Be  not  content  with  the  general  confession 
that  there  is  a  great  deal  wrong.  Beware  of  con- 
founding actual  transgression  with  the  involuntary 
workings  of  the  sinful  nature.  If  the  latter  are  to 
be  conquered  and  made  dead  by  the  indwelling 
Spirit  (Rom.  viii.  13),  you  must  first  deal  with  the 
former.  Begin  with  some  single  sin,  and  give  con- 
science time  in  silent  submission  and  humiliation  to 
reprove  and  condemn.  Say  to  your  Father,  that  in 
this  one  thing  you  are,  by  His  grace,  going  to  obey. 
A-Ccept  anew  Christ's  wonderful  offer  to  take  entire 
possession  of  your  heart,  to  dwell  in  you  as  Lord 


^ 


THI  HOLY  SPIRIT  AND  CONSCIENCE. 


211 


and  Keeper.  Trust  Him  by  His  Holy  Spirit  to  do 
this,  even  when  you  feel  weak  and  helpless.  l(e- 
niember  that  obedience,  the  taking  and  keeping 
Christ's  words  in  your  will  and  life,  is  the  only  way 
to  prove  the  reality  of  your  surrender  to  Him,  or 
your  interest  in  His  work  and  grace.  And  vow  in 
faith,  that  by  God's  Grace  you  will  exercise  yourself 
herein,  '  alway  to  have  a  conscience  void  of  offence 
toward  God  and  toward  man.' 

When  you  have  begun  this  with  one  sin,  proceed 
with  others,  step  by  step.  As  you  are  faithful  in 
keeping  conscience  pure,  the  light  will  shine  more 
brightly  from  heaven  into  the  heart,  discovering  sin 
you  had  not  noticed  before,  bringing  out  distinctly 
the  law  written  by  the  Spirit  you  had  not  been 
able  to  read.  Be  willing  to  be  taught ;  be  trust- 
fully sure  that  the  Spirit  will  teach.  Every  honest 
effort  to  keep  the  blood-cleansed  conscience  clean, 
in  the  light  of  God,  will  be  met  with  the  aid  of  the 
Spirit.  Only  yield  yourself  heartily  and  entirely  to 
God's  will,  and  to  the  power  of  His  Holy  Spirit. 

As  yon  thus  bow  to  the  reproofs  of  conscience, 
and  give  yourself  wholly  to  do  God's  will,  your 
courage  will  grow  strong  that  it  is  possible  to  have 
a  conscience  void  of  offence.  The  witness  of  con- 
science, as  to  what  you  are  doing  and  will  do  by 
grace,  will  be  met  by  the  witness  of  the  Spirit  as  to 
what  Christ  is  doing  and  will  do.  In  childlike 
fdmplicity  you  will  seek  to  begin  each  day  witb 
the  simple  prayer:  Father!  there  is  nothing  now 
between    Thee   and    Thy   child.      My   conscience, 


212 


THE  SPIRIT  OF  CHRIST. 


divinely  cleansed  in  the  blood,  bears  me  witnesa 
Father !  let  not  even  tlie  shadow  of  a  cloud  inter- 
vene this  day.  In  everything  would  I  do  Thy  will : 
Thy  Spirit  dwells  in  me,  and  leads  me,  and  makes 
me  strong  in  Christ.  And  you  will  enter  upon 
that  life  which  glories  in  free  grace  alone  when  it 
says  at  the  close  of  each  day,  *  Our  glorying  is 
this,  the  testimony  of  our  conscience,  tlmt  in  holi- 
ness and  godly  sincerity,  by  the  Grace  of  God,  we 
have  behaved  ourselves  in  the  world ' :  '  My  con- 
science bearing  me  witness  in  the  Holy  Ghost/ 


Gracious  God  !  I  thank  Thee  for  the  voice  Thou 
hast  given  in  our  heart,  to  testify  whether  we  are 
pleasing  to  Thee  or  not.  I  thank  Thee,  that  when 
that  witness  condemned  me,  with  its  terrible  Amen 
to  the  curse  of  Thy  law.  Thou  didst  give  the 
blood  of  Thy  Son  to  cleanse  the  conscience.  I 
thank  Thee  that  at  this  moment  my  conscience  can 
say  Amen  to  the  voice  of  the  blood,  and  that  I  may 
look  up  to  Thee  in  full  assurance,  with  a  heart 
cleansed  from  the  evil  conscience. 

I  thank  Thee  too  for  the  Witness  from  heaven  to 
what  Jesus  hath  done  and  is  doing  for  me  and  in 
me.  I  thank  Thee  that  He  glorifies  Christ  in  me, 
gives  me  His  Presence  and  His  Power,  and  trans- 
forms me  into  His  likeness.  I  thank  Thee  that  to 
the  presence  and  the  work  of  Thy  Spirit  in  my 
heart,  my  conscience  cun  likewise  say,  Amen. 

0  my  Father  !  I  desire  this  day  to  walk  before 
Thee  with   a  good  conscience,  to  do  nothing  that 


THE  HOLY  SPIRIT  AND  CONSCIENCE. 


213 


might  grieve  Thee  or  my  Blessed  Lord  Jesus.  1 
ask  Thee,  may,  in  the  power  of  the  Holy  Spirit,  the 
cleansing  in  the  blood  be  a  living,  continual,  and 
most  effectual  deliverance  from  the  power  of  sin, 
binding  and  strengthening  me  to  Thy  perfect 
service.  And  may  my  whole  walk  with  Tliee  be  in 
the  joy  of  the  united  witness  of  conscience  and  Thy 
Spirit  that  I  am  well-pleasing  to  Thee.     Amen. 


1.  In  a  well-ordered  house  the  windows  are  kept  clean,  especially  where  the 
owner  loues  to  rest  and  look  out  on  some  beautiful  prospect.  Oh  I  see  to  it 
every  day  that  the  windows  are  kept  clean,  that  not  the  shadow  of  a  cloud 
obstruct  the  light  from  above  shining  on  you,  or  your  look  of  love  as  it  seeks 
*he  Father's  face  above.  Involuntary  sin  Is  at  once  cleansed  by  the  Blood,  if 
'aith  claim  it.  Let  every  failure  be  at  once  confessed  and  cleansed  too.  Be 
content  with  nothing  less  than  walking  In  the  light  of  His  countenance  ail  the 
day. 

2.  '  Thou  hast  been  faithful  over  a  few  things,  I  will  set  thee  over  many 
things.'  Faithfulness  to  conscience  as  the  lesser  light,  is  the  only  way  to  the 
enjoyment  of  the  Spirit  as  the  greater  light.  If  we  are  unfaithful  to  the 
witness  we  have,  how  can  Qod  commit  us  the  True  Witness  ?  We  cannot  say 
It  too  earnestly :  Tender  conscientiousness  is  the  only  way  to  true  spirituality. 

3.  Is  not  the  preaching  of  Conscience,  and  to  Conscience,  in  connection  with 
the  preaching  of  the  Blood,  what  Is  needed  in  the  Church  ?  Some  preach  Con- 
science,  and  say  little  of  the  Blood.  Some  preach  the  Blood,  and  say  little  of 
Conscience.  This  is  one  of  God's  wonderful  words,  '  How  much  more  shall  the 
Blood  of  Christ  cleanse  your  conscience,  to  serve  the  living  Qod  l'  Conscience 
is  the  power  that  pleads  for  Duty,  the  doing  of  Right.  And  the  object  and 
effect  of  the  Blood,  when  preached  and  believed  as  Qod  would  have  it,  is  to 
restore  conscience  to  its  full  power  and  action.  'The  blood  shall  cleanse 
your  conscience,  to  serve  the  living  God.'  The  power  of  holiness  lies  in 
i,ie  insight  into,  and  the  careful  maintenance  of,  the  wonderful  harmony  oj 
thu  two* 


214 


THE  SFIKIT  OF  CUUIST. 


Twenty-second  Day. 


THE  SPIEIT  OF  CHRIST. 

Clje  Eebelatton  of  tlje  Spirit 

*  My  preaching  was  not  in  persuasiye  words  of  man's  wlsdoiiit 
but  in  demonstration  of  the  Spirit  and  of  power :  that  yonir  faitll 
should  not  stand  in  the  wisdom  of  men,  but  in  the  power  of  God. 
Howheit  we  speak  wisdom  among  the  perfecc :  yet  a  wisdom  not 
of  this  world ;  but  we  hpeak  God's  wisdom  in  a  mystery,  even 
the  wisdom  that  hath  heen  hidden,  which  none  of  the  rulers  of 
this  world  knoweth.  But  unto  us  God  revealed  it  through  the 
Spirit.  But  we  received,  not  the  spirit  which  is  of  the  world, 
but  the  Spirit  which  is  of  God,  that  we  might  know  the  things 
which  are  freely  given  to  us  hy  God ;  which  things  also  we  speak, 
not  in  the  word  which  man's  wisdom  teacheth,  but  which  the 
Spirit  teacheth.  Now  the  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God.  But  he  that  is  spiritual  judgeth  all  things.* 
—1  CoK.  ii.  4-15.  ■ 

IN"  this  passage  Paul  contrasts  the  spirit  of  the 
world  and  the  Spirit  of  God.  The  point  in 
which  the  contrast  specially  comes  out  is  in  the 
wisdom  or  knowledge  of  the  truth.  It  was  in 
Seeking  knowledge  that  man  fell.  It  was  in  the 
pride  of  kno\vledge  that  heathenism  had  its  origin ; 
'  professing  themselves  to  be  wise,  they  became  fools  ' 
(liom.  i.  22).     It  was  in  wisdom,  philosophy,  and  the 


THE  REVELATION  OF  THE  liriKIT. 


215 


search  after  truth,  that  the  Greeks  sought  their  glory. 
It  was  in  the  knowledge  of  God's  will,  'the  form  of 
the  knowledge  and  of  the  truth  in  the  law '  (Rora. 
ii.  17-20),  that  the  Jew  made  his  hoast.  And  yet 
when  Christ,  the  wisdom  of  God,  appeared  on  earth, 
Jew  and  Greek  combined  to  reject  Him.  Man's 
wisdom,  whether  in  possession  of  a  revelation  or  not, 
is  utterly  insufficient  for  comprehending  God  or  His 
wisdom.  As  his  heart  is  alienated  from  God,  so  that 
he  does  not  love  or  do  His  will,  so  his  mind  is 
darkened  that  he  cannot  know  Him  aright.  Even 
when  in  Christ  the  light  of  God  in  its  Divine  love 
shone  upon  men,  they  knew  it  not,  and  saw  no 
beauty  in  it.^ 

In  the  Epistle  to  the  lioraans,  Paul  had  dealt 
with  man's  trust  in  his  own  righteousness,  and  its 
insufficiency.  To  the  Corinthians,  especially  in  the 
first  three  chapters,  he  exposes  the  insufficiency  of 
man's  wisdom.  And  that  not  merely  when  it  was  a 
question  of  discovering  God's  truth  and  will,  as  with 
the  Greeks ;  but  even  where  God  had  revealed  it,  as 
with  the  Jews,  man  was  incapable  of  seeing  it  with- 
out a  Divine  illumination,  the  light  of  the  Holy  Spirit. 
The  rulers  of  this  world,  Jew  and  Gentile,  had 
crucified  the  Lord  of  glory  because  tliey  knew  nob  the 
wisdom  of  God.  In  writing  to  believers  at  Corinth, 
and  warning  them  against  the  wisdom  of  the  world, 
Paul  is  not  dealing  with  any  heresy,  Jewish  or  heathen. 
He  is  speaking  to  believers,  who  had  fully  accepted 
his  gospel  of  a  crucilied  Christ,  but  who  were  in 

*  See  Noto  M. 


216 


THE  SPIIJIT  OF  CIIKIST. 


dnriirer,  in  preacliing  or  hearing  the  truth,  to  denl 
with  it  in  the  power  of  human  wisdom.  He  reminds 
them  that  the  truth  of  God,  as  a  hidden  spiritual 
mystery,  can  only  be  apprehended  by  a  spiritual 
revelation.  The  rejection  of  Christ  by  the  Jcnns 
had  been  the  gi*eat  proof  of  the  utter  incapacity  of 
human  wisdom  to  grasp  a  Divine  revelation,  without 
the  spiritual  internal  illumination  of  the  Holy  Spirit. 
The  Jews  prided  themselves  on  their  attachment  to 
God's  word,  their  study  of  it,  their  conformity  to 
it  in  life  and  conduct.  The  issue  proved  that, 
without  their  being  conscious  of  it,  they  utterly 
misunderstood  it,  and  rejected  the  very  Messiah 
whom  they  thought  they  were  waiting  for  and 
trusting  in.  Divine  revelation,  as  Paul  expounds 
it  in  this  chapter,  means  three  things.  God  must 
make  known  in  His  word  what  He  thinks  and  doe?). 
Every  preacher  who  is  to  communicate  the  message 
must  not  only  be  in  possession  of  the  truth,  but 
continually  be  taught  by  the  Spirit  how  to  speak  it. 
And  every  hearer  needs  the  inward  illumination:  it 
is  only  as  he  is  a  spiritual  man,' with  his  life  under 
the  rule  of  the  Spirit,  that  his  mind  can  take  in 
spiritual   truth.^     As  we  have  the  mind,  the  dis- 

*  In  thus  contrasting  the  Spirit  of  God  and  of  tlio  wcrhl,  Paul 
first  describes,  ver>es  6-9,  the  hidden  wisdom  in  its  Divinr'  contents 
and  cl'aracter :  in  ver.^es  10-13  he  teaches  that  this  Divine  wisdom 
must  be  divinely  revealed,  and  its  preaching  divinely  guided  by 
the  Spirit ;  and  then,  from  verse  14  to  iii.  4,  that  for  its  reception 
on  the  part  of  the  hearer,  the  influence  of  the  Spirit  is  needed*, 
even  the  Christian,  unless  he  be  living  a  spiritual  life,  cauuoi 
ftppn;heud  it. 


THE  REVELATION  OF  THE  SPIRIT. 


211 


position  of  Christ,  we  can  discern  the  truth  as  it  is 
in  Chris.l  Jesus. 

This  teaching  is  what  the  Church  in  our  days, 
and  each  believer,  specially  needs.  With  the  Ee- 
formation  the  insufficiency  of  man's  righteousness, 
of  his  power  really  to  fulfil  God's  law,  obtained 
universal  recognition  in  the  Reformed  Churches,  and 
in  theory  at  least  is  everywhere  accepted  among 
Evangelical  Christians.  The  insufficiency  of  man's 
wisdom  has  by  no  means  obtai  1  as  clear  recogni- 
tion. While  the  need  of  the  Holy  Spirit's  teaching 
is,  in  a  general  way,  willingly  admitted,  it  wi^  be 
found  that  neither  in  the  teaching  of  the  Church, 
nor  in  the  lives  of  believers,  has  this  blessed  truth 
that  practical  and  all-embracing  supremacy  without 
which  the  wisdom  and  the  spirit  of  this  world  will 
still  assert  their  power. 

The  proof  of  what  we  have  said  will  be  found 
in  what  Paul  says  of  His  own  preaching :  '  Our 
preaching  was  not  in  man's  wisdom,  hut  in  the 
Spirit ;  that  your  faith  might  not  stand  in  the 
wisdom  of  men,  hut  in  the  power  of  God.'  He  is 
not  writing,  as  to  the  Galatians,  of  two  gospels,  but 
of  two  ways  of  preaching  the  one  gospel  of  Christ's 
cross.  He  says  that  to  preach  it  in  persuasive 
words  of  man's  wisdom,  produces  a  faith  that  will 
bear  the  mark  of  its  origin  ;  it  will  stand  in  the 
wisdom  of  man.  As  long  as  it  is  nourished  by  men 
and  means,  it  may  stand  and  flourish.  But  it 
cannot  stand  alone  or  in  the  day  of  trial.  A  man 
may,  with  such  preaching,  become  a  believer,  but 


218 


THE  SPIRIT  OF  CHRIST. 


will  be  a  feeble  believer.     The  faith,  on  the  othel 
hand,  begotten  of  a    preaching  in    the  Spirit  and 
power,  stands  in  the  power  of  God.     The  believer 
is  led  by  the  preaching,  by  the  Holy  Spirit  Himself, 
past  man,  to  direct  contact  with  the  living  God : 
his  faith  stands  in  the  power  of  God.     As  long  as 
the    state    of   the    great   majority    of  our   church 
members,  notwithstanding   such  an    abundance  of 
the  means  of  grace,  is  so  feeble  and  sickly,  with  so 
little  of  the  faith  that  stands  in  the  power  of  God, 
mighty  to  overcome  the  world,  to  purify  the  heart, 
and  to  do  the  greater  works,  we  cannot  but  fear 
that  it  is  because  too  much,  even  of  our  true  gospel 
preaching,  is  more  in  the  wisdom  of  man  than  in 
the  demonstration  of  the  Spirit  and  of  power.     If  a 
change  is  to  be  effected  both  in  the  spirit  in  which 
our  preachers  and  teachers  speak,  and  our  congrega- 
tions listen  and  expect,  it  must  commence,  I  am 
sure,  in  the  personal  life  of  the  individual  believer. 
We  must  learn  to  fear  our  own  wisdom.    *  Trust 
in    the    Lord   with    thy    whole    heart,    and    lean 
not  to  thine    own  understanding.*     Paul  says,  to 
believers :    *  If  any  man  thinketh  that  he  is  wise, 
let   him    become  a  fool,   that    he   may    be    wise* 
(1  Cor.  iii.  18).    When  Scripture  tells  us  that  *  they 
that  are  Christ's  have  crucified  the  flesh,*  this  in- 
cludes the  understanding  of  the  flesh,  the  fleshly 
mind  of  which  Scripture  speaks.     Just  as  in  the 
crucifixion  of  self  I  give  up  my  own  goodness,  my 
own  strength,  my  own  will  to   the   death,  because 
there  is  no  good  in  it,  and  look  to  Christ  by  the 


THE  REVELATION  OF  THE  SPIRIT. 


219 


—**»^- 


power  of  His  Jife  to  give  me  the  goodness,  and  the 
strength,  and  the  will  which  is   pleasing   to  God, 
so  it  must   be   very    specially  with   my    wisdom. 
Man's  mind  is  one  of  his  noblest  and  most  God-like 
faculties.     But  sin  rules  over  it  and  in  it.     A  man 
may  be  truly  converted,  and  yet  rot  know  to  what 
an  extent  it  is  his  natural  mind  with  which  he  is 
trying  to  grasp  and  hold  the  truth  of  God.     The 
reason  that  there  is  so  much   Bible  reading  and 
teaching  which  has  no  power  to  elevate  and  sanctify 
the  life  is  simply  this:  it  is  not  truth  which  has 
been  revealed  and  received  through  the  Holy  Spirit. 
This  holds  good,  too,  of  truth  which  has  once 
been  taught  us  by  the  Holy  Spirit,  but  which,  hav- 
ing been  lodged  in  the  understanding,  is  now  held 
simply  by  the  memory.     Manna  speedily  loses  its 
heavenliness,    when    stored    up   on    earth.     Truth 
received  from   heaven   loses   its  Divine  freshness, 
unless  there  every  day  be  the  anointing  with  fresh 
oil.     The   believer    needs,  day   by  day,    hour  by 
hour,  to  feel  that  there  is  nothing  in  which  the 
power  of  the  flesh,  of  nature,  can  assert  itself  more 
insidiously,  than  in   the  activity  of  the  mind  or 
reason  in  its  dealing  with  the  Divine  word.     This 
will  make  him  feel  that  he  must  continua  /  seek, 
in  Paul's  language,  *  to  become  a  fool.*     He  needs, 
each  time  he  has  to  do  with  God's  word,  or  thinks 
of  God's  truth,  in  faith  and  teachableness,  to  wait 
for  the  promised  teaching  of  the  Spirit.     He  needs 
ever  again  to  ask  for  the  circumcised  ear :  the  ear 
in  which  the  fleshly  power   of  the  understanding 


220 


THE  SPIRIT  OF  OIIKIST. 


has  been  removed,  and  in  which  the  spirit  of  the 
life  in  Christ  Jesus  within  the  heart  listens  in  the 
obedience  of  the  life,  even  as  Christ  did.  To  such 
the  word  will  be  fulfilled  :  '  I  thank  Thee,  Father, 
that  Thou  hast  hid  these  things  from  the  wise  and 
prudent,  and  hast  revealed  them  unto  babes.' 

The  lesson  for  all  ministers  and  teachers,  all 
professors  and  theologians,  all  students  and  readers 
of  the  Bible,  is  one  of  deep  and  searching  solemnity. 
Have  we  felt,  have  we  even  sought  to  feel,  tliat 
there  must  be  perfect  corrccpondence  between  the 
objective  spiritual  contents  of  the  revelation,  and 
the  subjective  spiritual  apprehension  of  it  on  our 
part  ?  between  our  apprehension  of  it  and  our 
communication  of  it,  both  in  the  power  of  the 
Holy  Spirit  ?  between  our  communication  of  it, 
and  the  reception  by  those  to  whom  we  bring  it  ? 
Would  God  that  over  our  theological  halls  and 
oir  training  institutes,  over  the  studies  of  our  com- 
mentators and  writers,  our  ministers  and  teachers, 
there  were  written  those  words  of  Paul :  *  God  hath 
revealed  it  unto  us  by  His  Holy  Spirit.'  Would 
that  our  ministers  could  influence  and  train  their 
congregations  to  see,  that  not  the  amount,  or  the 
clearness,  or  the  interest  of  the  Bible  knowledge 
received  will  decide  the  blessing  and  the  power 
that  it  brings,  but  the  measure  of  real  dependence 
on  the  Holy  Spirit.  *Them  that  honour  Me,  I  will 
honour:'  nowhere  will  this  word  be  found  more 
true  than  here.  The  crucifixion  of  self  and  all  its 
wisdom,  the  coming  in  weakness,  and  in  fear,  and 


THE  REVELATION  OF  THK  SPIRIT. 


221 


in  much  trembling,  as  Paul  did,  will  most  assuredly 
be  met  from  above  with  the  demonstration  of 
the  Spirit  and  of  power. 

Believer!  it  is  not  enough  that  the  light  of 
Christ  shines  on  you  in  the  Word,  ihe  light  of  the 
Spirit  must  shine  in  you.  'EsoAi  time  you  come  to 
the  Word  in  study,  in  hearing  a  sermon,  or  reading 
a  religious  book,  there  ought  to  be,  as  distinct  as 
your  intercourse  with  the  external  means,  a  definite 
act  of  self-abnegation,  denying  your  own  wisdom, 
and  yielding  yourself  in  faith  to  tlie  Divine  Teacher. 
Believe  very  distinctly  that  He  dwells  within  you. 
He  seeks  the  mastery,  the  sanctification  of  your 
inner  life,  in  entire  surrender  and  obedience  to 
Jesus.  Eejoice  to  renew  your  surrender  to  Him. 
Reject  the  spirit  of  the  world  which  is  still  in  you, 
with  its  wisdom  and  self-confidence;  come,  in 
poverty  of  spirit,  to  be  led  by  the  Spirit  that  is  of 
God.  '  Be  not  fashioned  according  to  the  world, 
with  its  confidence  in  the  flesh,  and  self,  and  its 
wisdom ;  but  be  ye  transformed  hy  the  renewing  of 
your  mind,  that  ye  may  prove  what  is  the  good,  and 
perfect,  and  acceptable  will  of  God.'  It  is  a  trans- 
formed, renewed  life,  that  only  wants  to  know  Gods 
perfect  will,  that  will  be  taught  by  the  Spirit. 
Cease  from  your  own  wisdom ;  wait  for  the  wisdom 
in  the  inward  parts  which  God  has  promised  :  you 
will  increasingly  be  able  to  testify  of  the  things 
which  have  not  entered  into  the  hearts  of  men  to 
conceive :  *  God  hath  revealed  them  to  us  by  His 
Spirit' 


222 


THE  SPIRIT  OF  CHRIST. 


^ 


0  God !  I  bless  Thee  for  the  wondrous  revelation 
of  Thyself  in  Christ  crucified,  the  wisdom  of  God, 
and  the  power  of  God.  I  bless  Thee,  that  while 
man's  wisdom  leaves  him  helpless  in  presence  of 
the  power  of  sin  and  death,  Christ  crucified  proves 
that  He  is  the  wisdom  of  God  by  the  mighty 
redemption  He  works  as  the  power  of  God.  And 
I  bless  Thee,  that  what  he  wrouj,'ht  and  bestows  as 
an  Almighty  Saviour  is  revealed  within  us  by  the 
Divine  light  of  Thine  Own  Holy  Spirit. 

0  Lord !  we  beseecli  Thee,  teach  Thy  Church  that 
wherever  Christ,  as  the  power  of  God,  is  not  mani- 
fested, it  is  because  He  is  so  little  known  as  the 
wisdom  oi'  God,  as  the  Indwelling  Spirit  alone  can 
reveal  Him.  in  Thy  sight.  Oh !  teach  Thy  Church 
to  lead  each  child  of  God  to  the  personal  teaching 
and  revelation  of  Christ  within. 

Show  us,  0  God !  that  the  one  great  hindrance 
is  our  own  wisdom,  our  imagination  that  we  can 
understand  the  Word  and  Truth  of  God.  Oh ! 
teach  us  to  become  fools  that  we  may  be  wise. 
May  ovx  whole  life  become  one  continued  act  of 
faith,  that  the  Holy  Spirit  will  surely  do  His  work 
of  teaching,  guiding,  and  leading  into  the  truth. 
Father !  Thou  gavest  Him  that  He  might  reveal 
Jesus  in  His  glory  within  us;  we  wait  for  this. 
Amen. 


1.  *Qotl  chose  the  foolish  things  of  the  world  that  He  might  put  to  shame  the 
wise'  {1  CtA  /.  27.  Camp.  19,  20,  21;  III.  19,  20).  Was  It  only  at  Corinth 
that  believers  needed  this  teaching  ?  Or  Is  there  not  In  every  man  a  wisdom 
that  Is  not  of  Qod,  and  a  readiness  to  think  that  It  can  understand  the  word, 
mien  without  direct  contact  with  the  living  Qod  Himself?    This  wisdom  seeks 


THE  REVELATION  OF  THE  SPIRIT. 


223 


to  master  mten  th§  mo$i  tplrltual  truth,  to  form  a  dear  eoneepilon  or  Imago 
of  It,  and  rojoloeo  In  that  Instead  of  the  living  power  In  which  the  Spirit 
reveals  it  In  the  life. 

2.  Jesus  had  the  spirit  of  wisdom.  How  did  It  manifest  Itself?  In  His 
waiting  to  hear  what  the  Father  spake.  '  Morning  by  morning  He  wakeneth 
mine  ear  to  hear,  as  they  that  are  taught'  Perfect  teachableness  was  the 
mark  of  the  Son  on  earth.  This  Is  the  mark  of  the  Spirit  In  us  too :  '  What 
things  soever  He  shall  hear,  these  shall  He  speak. '  The  life  Is  the  light ;  as  the 
Spirit  finds  our  life  In  perfect  obedience  to  Him,  He  teaches  by  what  He  works 
In  us.    'I  will  destroy  the  wisdom  of  the  wise. ' 

3.  It  Is  Inconceivable,  until  Qod  reveals  it  to  us,  how  a  Christian  may  deceive 
himself  with  the  semblance  of  wisdom  In  beautiful  thoughts  and  affecting 
sentiments,  while  the  power  of  Qod  Is  wanting.  The  wisdom  of  man  stands 
In  contrast  to  the  power  of  Qod.  The  only  trui  mark  of  Divine  wisdom  is 
Its  power.  The  kingdom  of  Qod  is  not  words,  and  thoughts,  and  knowledge, 
but  power.  May  Qod  open  our  eyes  to  see  how  much  of  our  religion  consists 
In  beautiful  words,  thoughts,  and  feelings,  but  not  In  the  power  of  Ood. 

4.  Note  well  that  the  Spirit  of  the  world  and  the  Wisdom  of  the  world 
are  one.  The  extent  to  which  many  Christians  yield  themselves  to  the 
Influence  of  the  literature  of  the  age,  without  fear  or  caution.  Is  one  of  the 
great  reasons  that  the  Holy  Spirit  cannot  guide  them  or  reveal  Christ  In 
them.  '  The  Spirit,  whom  the  world  cannot  receive,  because  It  knoweth  Him 
not'    'W§  r90tlv4  not  the  apl.Jt  ttf  this  world,  bat  the  Spirit  whlok  /«  s^ 


224 


THE  SriUIT  OF  CIIKIST. 


Twenty-third  Day. 


THE  SPIRIT  OF  CHRIST. 

Spiritual  or  Carnal. 

*  And  I,  brethren,  could  not  speak  unto  you  as  nut*  spfrftuat^ 
but  93  unto  carnal t  as  unto  babes  in.  Ohrist.  T  f^i  you  with  milk, 
nor.  with  meat;  for  ye  were  not  yet  abla  *•  ^earit;  nay,  nol 
even  now  are  ye  able ;  for  whereas  thiri  is  <imong  you  jealousy 
and  strife,  are  ye  not  carnal,  and  walk  after  the  manner  ol 
men?* — 1  Con.  iii.  1-3. 

•If  we  live  by  the  Spirit ^  by  the  Spirit  let  us  also  walk.*— 
Gal.  t.  25. 

"IN  the  previous  chapter  the  Apostle  had  contrasted 
J  the  believer  as  spiritual,  with  the  unregenerate 
as  the  natural  (or  psychical)  man :  the  man  of  the 
Spirit  with  the  man  of  the  soul  (1  Cor.  ii.  14,  15). 
Here  he  supplements  that  teaching.  He  tells  the 
Coqirifchians  that,  though  they  have  the  Spirit,  he 
Ciinnot  call  them  spiritual ;  that  epithet  belong:^  to 
those  who  have  not  only  received  the  Spirit,  but 
have  yielded  themselves  to  Him  to  possess  and  rule 
their  whole  life.  Those  who  have  not  done  this, 
in  whom  the  power  of  the  flesh  is  still  more 
manifest  than  that  of  the  Spirit,  must  be  called  not 


SPIRITUAL  OR  CARNAL. 


225 


Bpiritnnl,  but  fleshly  or  carnal.  There  are  thus 
three  states  in  which  a  man  may  he  found.  The 
unrogenerate  is  still  the  natural  man,  not  having 
the  Spirit  of  God.  The  regenerate,  who  is  still  a 
l»al)e  in  Christ,  whether  because  he  is  only  lately 
converted,  or  because  he  has  stood  still  and  not 
advanced,  is  the  carnal  man,  giving  way  to  the 
power  of  the  flesh.  The  believer  in  whom  the  Spirit 
lias  obtained  full  supremacy,  is  the  spiritual  man. 
The  whole  passage  is  suggestive  of  rich  instruction 
in  regard  to  the  life  of  the  Spirit  within  us. 

The  young  Christian  is  still  carnal.  Regeneration 
is  a  birth :  the  centre  and  root  of  the  personality,, 
the  spirit,  has  been  renewed  and  taken  possession 
of  by  the  Spirit  of  God.  But  time  is  needed  for  its 
power  from  that  centre  to  extend  through  all  the 
circumference  of  our  being.  The  kingdom  of  God 
is  like  unto  a  seed ;  the  life  in  Christ  is  a  growth ; 
and  it  would  be  against  the  laws  of  nature  and 
grace  alike  if  we  expected  from  the  babe  in  Christ 
the  strength  that  can  only  be  found  in  the  young 
men,  or  the  rich  experience  of  the  fathers.  Even 
where  in  the  young  convert  there  is  great  singleness 
of  heart  and  faith,  with  true  love  and  devotion  to 
the  Saviour,  time  is  needed  for  a  deeper  knowledge 
of  self  and  sin,  for  a  spiritual  insight  into  what 
God's  will  and  grace  are.  With  the  young  believer 
it  is  not  unnatural  that  the  emotions  are  deeply 
stirred,  and  that  the  mind  delights  in  the  contempla- 
tion of  Divine  truth  ;  with  the  growth  in  grace,  the 
will  becomes  the  more    important    thing,  and  the 


226 


THE  SPIUIT  OF  CHRIST. 


waiting  for  the  Spirit's  power  in  the  life  and 
character  more  than  the  delight  in  those  thoughts 
and  images  of  the  life  which  alone  the  mind  could 
give.  We  need  not  wonder  if  the  babe  in  Christ 
is  still  carnal. 

Many  Christians  remain  carnal,  God  has  not 
only  called  us  to  grow,  but  has  provided  all  the 
conditions  and  powers  needful  for  growth.  And 
yet  it  is  sadly  true,  that  there  are  many  Christians 
who,  like  the  Corinthians,  remain  babes  in  Christ 
when  they  ought  to  be  going  on  to  perfection, 
*  attaining  unto  a  full-grown  man.*  In  some  cases 
the  blame  is  almost  more  with  the  Church  and  its 
teaching,  than  with  the  individuals  themselves. 
When  the  preaching  makes  salvation  chiefly  to 
consist  in  pardon  and  peace  and  the  hope  of 
heaven,  or  when,  if  a  holy  life  be  preached,  the 
truth  of  Christ  our  Sanctification,  our  Sufficient 
Strength  to  be  holy,  and  the  Holy  Spirit's 
indwelling,  be  not  taught  clearly  and  in  the  power 
of  the  Spirit,  growth  can  hardly  be  expected. 
Ignorance,  human  and  defective  views  of  the  gospel, 
as  the  power  of  God  unto  a  present  salvation  in 
sanctification,  are  the  cause  of  the  evil 

In  other  cases  the  root  of  the  evil  is  to  be  found 
in  the  unwillingness  of  the  Christian  to  deny  self 
and  crucify  the  flesh.  The  call  of  Jesus  to  every 
disciple  is,  *  If  any  man  will  come  after  Me,  let  him 
deny  himself.'  The  Spirit  is  only  given  to  the 
obedient ;  He  can  only  do  His  work  in  those  who 
tiTB  willing  absolutely  to  give  up  self  to  the  death. 


SPIUITUAL  Oil  CARNAL. 


227 


*> 


f 


le 


The  sin  that  proved  that  the  Corinthians  were 
carnal  was  their  jealousy  and  strife.  When  Chris- 
tians are  not  willing  lo  give  up  the  sin  of  selfish- 
ness and  temper ;  when,  whether  in  the  home- 
relationship  or  in  the  wider  circle  of  church  and 
public  life,  they  want  to  retain  the  liberty  of  giving 
way  to,  or  excusing  evil  feelings,  of  pronouncing 
their  own  judgments,  and  speaking  words  that  are 
not  in  perfect  love,  then  they  remain  carnal.  With 
all  their  knowledge,  and  their  enjoyment  of  religious 
ordinances,  and  their  work  for  God's  kingdom,  they 
are  carnal  r.nd  not  spiritual.  They  grieve  the 
Holy  Spirit  of  God;  they  cannot  have  the  testi- 
mony that  they  are  pleasing  to  God. 

The  carnal  Christian  cannot  apprehend  spiritual 
truth.  Paul  writes  to  these  Corinthians :  *  I  fed  you 
with  milk,  and  not  with  meat ;  for  ye  were  not  able 
to  bear  it ;  nay,  not  even  now  are  ye  able.'  The 
Corinthians  prided  themselves  on  their  wisdom ; 
Paul  thanked  God  that  they  were  *  enriched  in  all 
knowledge.*  There  was  nothing  in  His  teaching 
that  they  would  not  have  been  able  to  comprehend 
with  the  understanding.  But  the  real  spiritual 
entering  into  the  truth  in  power,  so  as  to  possess 
it  and  be  possessed  by  it,  so  as  to  have  not  only 
the  thoughts  but  the  very  thirj}j  the  words  speak  of, 
this  the  Holy  Spirit  only  can  give.  And  He  gives  it 
only  in  the  spiritually-minded  man.  The  teaching 
and  loading  of  the  Spirit  is  given  to  the  obedient, 
is  preceded  by  the  dominion  of  the  Spirit  in  morti- 
fying the  deeds  of  the   body  (see  Bom.  viiL   13 


228 


THE  SPIRIT  OF  CHRIST. 


and  14).  Spiritual  knowledge  is  not  deep  thought 
but  living  contact,  entering  into  and  being  united 
to  the  truth  as  it  is  in  Jesus,  a  spiritual  reality, 
a  substantial  existence.  '  The  Spirit  teacheth,  com- 
bining spiritual  things  with  spiritual ; '  into  a 
spiritual  mind  He  works  spiritual  truth.  It  is  not 
the  power  of  intellect,  it  is  not  even  the  earnest 
desire  to  know  the  truth,  that  fits  a  man  for  the 
Spirit's  teaching;  it  is  a  life  yielded  to  Him  in 
waiting  dependence  and  full  obedience  to  be  made 
spiritual,  that  receives  the  spiritual  wisdom  and 
understanding.  In  the  mind  (nous,  in  the  Scripture 
meaning  of  the  term)  these  two  elements,  the  moral 
and  the  cognitive,  are  united ;  only  as  the  former 
has  precedence  and  sway,  can  the  latter  apprehend 
what  God  has  spoken.^ 

It  is  easy  to  understand  how  a  carnal  or  fleshly 
life  with  its  walk,  and  the  fleshly  mind  with  its 
knowledge,  act  and  react  on  tach  other.  As  far  as 
we  are  giving  way  to  the  flesh,  we  are  incapable  of 
receiving  spiritual  insight  into  truth.  We  may 
*  know  all  mysteries,  and  have  all  knowledge,'  without 
love,  the  love  which  the  Spirit  works  in  the  inner 
life  •  it  is  only  a  knowledge  that  puffeth  up,  it 
profiteth  nothing.  The  carnal  life  makes  the  know- 
ledge carnal.  And  this  knowledge  again,  being  thus 
held  in  the  fleshly  mind,  strengthens  the  religion  of 
the  flesh,  of  self-trust  and  self-effort ;  the  truth  so 
received  has  no  power  to  renew  and  make  free.  No 
wonder  that  there  is  so 

^  See  Note  N. 


much  Bible  teaching  and 


SPIRITUAL  OR  CARNAL. 


229 


Bible  knowledge,  with  so  little  of  real  spiritual 
result  in  a  life  of  holiness.  Would  God  that  Hia 
word  might  sound  through  His  Church :  *  Whereas 
there  is  among  you  jealousy  and  strife,  are  ye  not 
carnal  ?  *  Unless  we  be  living  spiritual  lives,  full  of 
humility,  and  love,  and  self-sacrifice,  spiritual  truth, 
tlie  truth  of  God,  cannot  enter  or  profit  us. 

Every  Christian  is  called  of  God  to  he  a  spiritual 
man.  Paul  reproves  thece  Corinthians,  only  but  a 
few  years  since  brought  out  of  gross  heathenism, 
that  they  are  not  yet  spiritual.  The  great  redemp- 
tion in  Christ  had  this  most  distinctly  as  its  object, 
the  removal  of  every  hindrance,  that  the  Spirit  of 
God  might  be  able  to  make  man's  heart  and  life 
a  worthy  home  for  God  who  is  a  Spirit.  That 
redemption  was  no  failure;  the  Holy  Spirit  came 
down  to  inaugurate  a  new,  before  unknown,  dis- 
pensation of  indwelling  life  and  power.  The  promise 
and  the  love  of  the  Father,  the  power  and  the  glory 
of  the  Son,  the  presence  of  the  Spirit  on  earth — all 
are  pledge  and  guarantee  that  it  can  be.  As  sure 
as  the  natural  man  can  become  a  regenerate  man, 
can  a  regenerate  man,  who  is  still  carnal,  become 
spiritual. 

And  why  is  it  not  so  ?  The  question  brings  us 
into  the  presence  of  that  strange  and  unfathomable 
mystery — the  power  God  has  given  men  of  accept- 
ing or  refusing  His  ofiPers,  of  being  true  rr  being 
unfaithful  to  the  grace  He  has  given.  We  have 
already  spoken  of  that  unfaithfulness  on  the  part  of 
the  Church,  in  its  defective  teaching  of  the  indwell* 


230 


THE  SPIRIT  OF  CHRIST. 


iug  and  the  sanctifying  power  of  the  Holy  Spirit  in 
the  believer,  and  on  the  part  of  believers  in  their 
UQwiJlingnesa  to  forsake  all  to  let  the  Holy  Spirit 
get  entire  possession,  and  do  a  perfect  work  in 
them.  Let  us  here  rather  seek,  once  again,  to 
gather  up  what  Scripture  teaches  as  to  the  way  to 
become  spiritual 

It  is  the  Holy  Spirit  who  makes  the  spiritual 
man.  He  al  le  can  do  it.  He  does  it  most  cer- 
tainly where  iie  whole  man  is  yielded  up  to  Him. 
To  have  the  whole  being  pervaded,  influenced, 
sanctified  by  the  Holy  Spirit;  to  have  first  our 
spirit,  then  the  soul,  with  the  will,  the  feelings,  the 
mind,  and  so  even  the  body,  under  His  control, 
moved  and  guided  by  Him,  this  makes  and  marks 
the  spiritual  man. 

The  first  step  on  the  way  to  this  is  faith.  We 
must  seek  the  deep,  living,  absorbing  conviction 
that  there  is  a  Holy  Spirit  in  us ;  that  He  is  the 
Mighty  Power  of  God  dwelling  and  working  within; 
that  He  is  the  representative  of  Jesus,  making  Him 
present  within  us  as  our  Eedeemer  King,  mighty  to 
save.  In  the  union  of  a  holy  fear  and  trembling 
at  the  almost  tremendous  glory  of  this  truth  of  an 
Indwelling  God,  with  the  childlike  joy  and  trust  of 
knowing  Him  to  be  the  Paraclete,  the  Inbringer  of 
the  Divine  and  irrevocable  presence  of  God  and  of 
Christ,  this  thought  must  become  the  inspiration  of 
life :  The  Holy  Spirit  has  His  hom^  within  us :  m 
our  Spirit  is  His  hidden,  blessed  dwelling-place. 

As  we  are  filled  with  the  faith  of  what  He  is 


BPIKITUAL  OK  CAUNAL. 


231 


and  will  do,  and  see  that  it  is  not  done,  we  ask  for 
the  hindrance.  We  find  that  there  is  an  opposing 
power,  the  flesh.  From  Scripture  we  learn  how 
the  flesh  has  its  twofold  action  :  from  the  flesh 
springs  not  only  unrighteousness,  but  self-righteous- 
ness. Both  must  be  confessed  and  surrendered  to 
Him  whom  the  Spirit  would  reveal  and  enthrone  as 
Lord,  our  Mighty  Saviour.  All  that  is  carnal  and 
sinful,  all  the  works  of  the  flesh, -must  be  given  up 
and  cast  out.  But  no  less  must  all  that  is  carnal, 
however  religious  it  appears,  all  confidence  in  the 
flesh,  all  self-efibrt  and  self -struggling  be  rooted 
out.  The  soul,  with  its  power,  must  be  brought 
into  the  captivity  and  subjection  of  Jesus  Christ, 
In  deep  and  daily  dependence  on  God  must  the 
Holy  Spirit  be  accepted,  waited  for,  and  followed. 

Thus  walking  in  faith  and  obedience,  we  may 
count  on  the  Holy  Spirit  to  do  a  divine  and  most 
blessed  work  within  us.  *  If  we  live  by  the  Spirit,' 
— this  is  the  faith  that  is  needed.  And  then,  if 
we  believe  that  God's  Spirit  dwells  in  us,  *  by  the 
Spirit  let  us  live;*  this  is  the  obedience  that  is 
asked.  In  the  faith  of  that  Holy  Spirit  who  is 
in  us,  we  know  that  we  have  sufficient  strength 
to  walk  by  the  Spirit,  and  yield  ourselves  to  His 
mighty  working,  to  work,  in  us  to  will  and  to  do 
all  that  is  pleasing  in  God's  sight 


Gracious  God !  we  humbly  pray  Thee  to  teach 
us  all  to  profit  by  the  solemn  lessons  of  this  i>ortion 
of  Thy  blessed  word. 


232 


THE  SPIRIT  OF  CHBIST. 


Fill  U8  with  holy  fear  and  trembling  lest,  with 
all  our  knowledge  of  the  truth  of  Christ  and  the 
Spirit,  we  should  be  carnal  in  disposition  and 
conduct,  not  walking  in  the  love  and  purity  of  Thy 
Holy  Spirit.  May  we  understand  that  knowledge 
only  puffeth  up,  unless  it  be  under  the  rule  of  the 
love  that  buildeth  up. 

Give  U8  to  hear  Thy  call  to  all  Thy  children  to  be 
BpirituaL  It  is  Thy  purpose,  that  even  as  with  Thy 
beloved  Son,  their  whole  daily  life,  even  in  the 
very  least  things,  should  give  evidence  of  being  the 
fruit  of  Thy  Spirit's  indwelling.  May  we  all  accept 
the  caU,  as  from  Thy  love,  inviting  us  to  our  highest 
blessedness,  conformity  to  Thy  likeness  in  Christ 
Jesus. 

Strengthen  our  faith,  Blessed  Father !  that  we 
may  be  filled  with  the  confidence  that  the  Holy 
Spirit  will  do  His  work  to  make  us  spiritual  We 
desire  to  cease  from  self  and  doubt.  We  give  up 
ourselves  to  Jesus  our  Lord  to  rule  in  us,  to  reveal 
Himself  by  the  Spirit.  We  bow  before  Thee  in  the 
childlike  faith  that  Thy  Spirit,  the  Spirit  of  God, 
does  dwell  in  us  every  moment.  May  our  souls 
increasingly  be  filled  with  holy  awe  and  reverence 
at  His  presence.  And  do  Thou,  0  Father,  accord- 
ing to  the  riches  of  Thy  glory,  grant  that  we  may 
be  mightily  strengthened  by  Him  in  the  inner  man. 
Then  we  shall  be  truly  spiritual.     Amen. 

7.  'Believer  I  Hae  from  the  disciple  stage,  which  savoureth  not  the  thlnge 
that  be  trfSod,  to  the  spiritual  pentecostal  contf/t/on. '—Saphir. 

2.  To  understand  the  word  carnal  and  the  life  Paul  condemns  so  strongly 
here,  comp.  Rom.  vtt.  14,  *  I  am  oarnal,  sold  under  sin,'  and  the  deaertptloM 


SPIRITUAL  OR  CARNAL. 


233 


«/  the  wretched  and  undelivered  state  of  which  that  word  la  the  secret.  To 
iinders*ind  the  word  spiritual,  comp.  Rom.  vlll.  0,  'to  be  splrttoally-mlnded 
is  life  and  peace,'  with  the  description  of  the  life  of  the  Spirit  In  the  context 
(2-16).  Comp.  also  Oat.  u.  16  and  16,  22  and  25,  26,  and  vl.  1,  to  see  how  the 
g/eat  mark  of  oamal  Is,  want  of  love,  of  Bpirlivial,  the  meekneu  and  love 
ihat  keeps  the  New  Commandment. 

3.  When  a  man  Is  first  regenerated,  the  New  Life  within  him  Is  but  as  a  little 
seed.  In  the  midst  of  a  great  body  of  sin  and  flesh,  with  Its  fleshly  wisdom  and 
will.  In  that  little  seed  there  Is  Christ  and  His  Spirit  as  an  Almighty  Power, 
but  as  such  a  little,  feeble  thing  that  It  Is  easily  overlooked  or  distrusted. 
Faith  knows  the  mighty  power  the  fs  In  that  tittle  seed  to  overcome  the 
world,  and  bring  the  whole  flesh  ana  life  Into  subjection.  So  the  Spirit  rules 
and  conquers  and  makes  to  die  the  deeds  of  the  body,  and  the  man  becomes 
truly  spiritual. 

4.  The  lesson  that  true  spiritual  Insight  Into  God's  Word  depends  upon  a 
spiritual  life.  Is  one  of  great  solemnity  for  all  ministers  and  tsao'iers  of  the 
Word.  Let  us  pray  for  all  the  Leaders  of  the  Church  that  they  may  be 
spiritual  men.  It  Is  not  the  soundness  of  the  teaching  Itself,  nor  ths 
earnestness  of  the  teacher,  but  the  power  of  the  Spirit,  making  his  life  and 
thoughts  and  words  truly  spiritual,  that,  as  a  rule,  secures  the  blessing. 

6.  'It  Is  one  thing  to  have  the  Holy  Spirit;  It  Is  another  to  haos  Him 
completely  possessing  us.  No  one  can  be  regenerated  without  kaolitg  Him; 
but  there  Is  the  other  side  tff  it,  when  He  fills  our  entirs  being,  tu^kas  His 


234 


TUE  SPIRIT  OF  CUKIST. 


Twenty-fourth  Day. 


THE  SPIRIT  OF  CHRIST. 

tlfie  Cemple  of  tl)e  HHolg  Sptiit 

'Know  ye  not  that  ye  are  the  temple  of  God,  and  that  the 
Spirit  of  God  dwelleth  in  you  ? »— 1  Cor.  iii.  16. 

IN  using  the  illustration  of  the  Temple  as  the 
type  of  God's  dwelling  in  us  by  the  Holy  Spirit, 
Scripture  invites  us  to  study  the  analogy.  The 
Temple  was  made  in  all  things  according  to  a  pattern 
seen  by  Moses  on  the  Moun*  a  shadow  cast  by  the 
Eternal  Spiritual  Realities  which  it  was  to  symbolize. 
One  of  these  realities — for  Divine  Truth  is  exceed- 
ing rich  and  full  and  has  many  and  very  diverse 
applications — One  of  these  realities  shadowed  forth 
by  the  Temple,  is  man's  threefold  nature.  Because 
man  was  created  in  the  image  of  God,  the  Temple 
is  not  only  the  setting  forth  of  the  mystery  of  man's 
approach  into  the  presence  of  God,  but  equally  of 
God's  way  of  entering  into  man,  to  take  up  His 
abode  with  him. 

We  are  familiar  with  the  division  of  the  Temple 
into  three  parts.     There  was  its  exterior,  seen  by 


THE  TEMPLE  OF  THE  HOLY  SI'IUIT. 


235 


nil  men,  with  the  outer  court,  into  which  every 
Israelite  might  enter,  and  where  all  the  external 
religious  service  was  performed.  There  was  the 
Holy  Place,  into  which  alone  the  priests  might  enter, 
to  present  to  God  the  blood  or  the  incense,  the 
bread  or  the  oil,  they  had  biought  from  without. 
lUit  though  near,  they  were  still  not  within  the 
veil ;  into  the  immediate  presence  of  God  they 
might  not  come.  God  dwelt  in  the  Holiest  of  all, 
in  a  light  innccessible,  where  none  might  venture 
nigii.  The  momentary  entering  of  the  High  Priest 
once  a  year  was  but  to  bring  into  full  consciousness 
the  truth  that  there  was  no  place  for  man  there, 
until  the  veil  should  have  been  rent  and  taken 
away. 

Man  is  God  s  temple.  In  him,  too,  there  are  the 
three  parts.  In  the  body  you  have  the  outer  court, 
the  external  visible  life,  where  all  the  conduct  has 
to  be  regulated  by  God's  law,  and  where  all  the 
service  consists  in  looking  to  that  which  is  done  with- 
out us  and  for  us  to  bring  us  nigh  to  God.  Then 
there  is  the  soul,  with  its  inner  life,  its  power  ot 
mind  and  feeling  and  will.  lu  the  regenerate  man 
this  is  the  Holy  Place,  wher3  thoughts  and  affections 
and  desires  move  to  and  fro  as  the  priests  of  the 
sanctuary,  rendering  God  their  service  in  the  full  light 
of  consciousness.  And  then  comes  within  the  veil, 
hidden  from  all  human  sight  and  light,  the  hidden 
inmost  sanctuary,  *  the  secret  place  of  the  Most 
Hi^»h,'  wii  ^e  God  dwells,  and  where  man  may  not 
enter,  until  the  veil  is  rent  at  God's  own  bidding 


236 


THE  SPIRIT  OF  CHRIST. 


Man  has  not  only  body  and  soul,  but  also  spirit. 
Deeper  down  than  where  the  soul  with  its  conscious- 
ness can  enter,  there  is  a  spirit-nature  linking  man 
with  God.  So  fearful  is  sin's  power,  that  in  some 
this  power  is  given  up  to  death :  they  are  sensual, 
nut  having  the  Spirit.  In  others,  it  is  nothing  more 
than  J  dormant  power,  a  possibility  waiting  for  the 
quickening  of  the  Holy  Spirit.  In  the  believer  it 
is  the  inner  chamber  of  the  heart,  of  which  the 
Spirit  has  taken  possession,  and  from  out  of  which 
He  waits  to  do  His  glorious  work,  making  soul  and 
body  holy  to  the  Lord. 

And  yet  this  indwelling,  unless  where  it  is 
recognised,  and  yielded  to,  and  humbly  maintained 
in  adoration  and  love,  often  brings  comparatively 
little  blessing.  And  the  one  great  lesson  which  the 
truth  that  we  are  Ood's  temple,  because  His  Spirit 
dwells  in  us,  must  teach  us,  is  this,  to  acknowledge 
the  Holy  Presence  that  dwells  within  us.  This 
alone  will  enable  us  to  regard  the  whole  temple, 
even  to  the  outmost  court,  as  sacred  to  His  service, 
and  to  yield  every  power  of  our  nature  to  His 
leading  and  will.  The  most  sacred  part  of  the 
Temple,  that  for  which  all  the  rest  existed  and  on 
which  all  depended,  was  the  Holiest  of  all.  Even 
though  the  priests  might  never  enter  thsTC,  and 
might  never  see  the  glory  that  dwelt  there,  all  their 
conduct  was  regulated,  and  all  their  faith  animated, 
hy  the  thought  of  the  unseen  Presence  there.  It  was 
this  that  gave  the  sprinkling  of  the  blood  and 
the  buminL'  of  the  incense  their  value.     It  waa 


THE  TEMTLE  OF  THE  HOLY  SPIRIT. 


237 


this  made  it  a  privilege  to  draw  i  '^h,  and  give 
confidence  to  go  out  and  bless.  It  was  the  Most 
Holy,  the  Holiest  of  all,  that  made  the  place  of  their 
serving  to  them  a  Holy  Place.  Their  whole  lifo 
was  controlled  and  inspired  by  the  faith  of  the 
unseen  indwelling  glory  within  the  veil. 

It  is  not  otherwise  with  the  believer.  Until  he 
learns  by  faith  to  tremble  in  presence  of  the  won- 
drous mystery  that  he  is  God's  temple,  because  God's 
Spirit  dwelleth  in  him,  he  never  will  yield  himself 
to  his  high  vocation  with  the  holy  reverence  or  the 
joyful  confidence  that  becomes  him.  As  long  as 
he  looks  only  into  the  Holy  Place,  into  the  heart, 
as  far  as  man  can  see  and  know  what  passes  there, 
he  will  often  search  in  vain  for  the  Holy  Spirit, 
or  only  find  cause  for  bitter  shame  that  his  work- 
ings are  so  few  and  feeble.  Each  of  us  must  learn 
to  know  that  there  is  a  Holiest  of  all  in  that 
temple  which  he  himself  is ;  the  secret  place  of 
the  Most  High  within  us  must  become  the  central 
truth  in  our  temple  -vorship.  This  must  be  to  us 
the  meaning  of  our  confession :  '  I  believe  in  the 
Holy  Ghost.' 

And  how  is  this  deep  faith  in  the  hidden  in- 
dwelling to  become  ours  ?  Taking  our  stand  ui)on 
God's  blessed  Word,  we  must  accept  and  appropriate 
its  teaching.  We  must  take  trouble  to  beliiive 
that  God  means  what  it  says.  I  am  a  temple ; 
just  such  a  temple  as  God  commanded  to  be  built 
of  old ;  He  msant  me  to  see  in  it  what  I  am  to  be 
There  the  Holiest  of  all  was  the  central  point,  the 


238 


THE  SPIKIT  OF  CIIUIST. 


essential  thing.  It  was  all  dark,  secret,  hicUlen 
till  the  time  of  unveiling  came.  It  demanded  and 
received  the  faith  of  priest  and  people.  The  Holiest 
of  all  within  mo,  too,  is  unseen  and  hidden,  a  thing 
for  faith  alone  to  know  and  deal  with.  Let  me, 
as  I  approach  to  the  Holy  One,  bow  before  Him 
in  deep  and  lowly  reverence.  Let  me  there  say 
that  I  believe  what  He  says,  that  His  Holy  Spirit, 
God,  one  with  the  Father  and  the  Son,  even  now 
has  His  abode  within  me.  I  will  meditate,  and  be 
still,  until  something  of  the  overwhelming  glory  of 
the  truth  fall  upon  me,  and  faith  begin  to  realize 
it:  I  am  His  temple,  and  in  the  secret  place  He 
sits  upon  His  throne.  As  I  yield  myself  in  silent 
meditation  and  worship  day  by  day,  surrendering 
and  setting  open  my  whole  being  to  Him,  He  will 
in  His  divine,  loving,  living  power,  shine  into  my 
consciousness  the  light  of  His  presence. 

A'i  this  thought  fills  the  hearty  the  faith  of  the 
indwelling  though  hidden  presence  will  influence; 
the  Holy  Place  will  be  ruled  from  the  Most  Holy. 
The  world  of  consciousness  in  the  soul,  with  all  its 
thoughts  and  feelings,  its  affections  and  purposes, 
will  come  and  surrender  themselves  to  the  Holy 
Power  that  sits  within  on  the  throne.  Amid  the 
terrible  experience  of  failure  and  sin  a  new  hope 
will  dawn.  Though  long  I  most  earnestly  strove, 
I  could  not  keep  the  Holy  Place  for  God,  because 
I  knew  not  that  He  kept  the  Most  Holy  for  Him- 
self. If  I  give  Him  there  the  glory  due  to  His 
name,  in  the  holy  worship  of  the  inner  temple.  He 


THE  TEMl'LK  OF  THE  HOLY  SriUlT. 


239 


will  send  forth  His  li<{ht  and  His  tnith  through  my 
whole  heing,  and  through  mind  and  will  reveal  His 
power  to  sanctify  and  to  bless.  And  through  the 
soul,  thus  coining  ever  more  mightily  under  His  rule, 
His  power  will  work  out  even  into  the  body.  With 
passions  and  appetites  within,  yea,  with  every 
thought  brought  into  subjection,  the  hidden  Holy 
Spirit  will  through  the  soul  penetrate  ever  deeper 
into  the  body.  Through  the  Spirit  the  deeds  of  the 
body  will  be  made  dead,  and  the  river  of  water, 
that  flows  from  under  the  throne  of  God  and  the 
Lamb,  will  go  through  all  the  outer  nature,  with  its 
cleansing  and  quickening  power. 

O  Brother,  do  believe  that  you  are  the  temple  of 
the  liviiig  God,  and  that  the  Spirit  of  God  dwelleth 
in  you !  You  have  been  sealed  with  the  Holy 
Spirit ;  He  is  the  mark,  the  living  assurance  of  your 
sonship  and  your  Father's  love.  If  this  have 
hitherto  been  a  thought  that  has  brought  you  but 
little  comfort,  see  if  the  reason  is  not  here.  You 
sought  for  Him  in  the  Holy  Place,  amid  the 
powers  and  services  of  your  inner  life  which  come 
within  your  vision.  And  you  could  hardly  discern 
Him  there.  And  so  you  could  not  appropriate  the 
comfort  and  strength  the  Comforter  was  meant  to 
bring.  No,  my  brother,  not  there,  not  there. 
Deeper  down,  in  the  secret  place  of  the  Most  High, 
there  you  will  find  Him.  There  faith  will  find 
Him.  And  as  faith  worships  in  holy  reverence 
before  the  Father,  and  the  heart  trembles  at  the 
thought  of  what  it  has  found,  wait  in  holy  stillness 


2^0 


THE  SPIRIT  OF  CUBIST. 


k 


on  God  to  grant  you  the  mighty  working  of  His 
Spirit,  wait  in  holy  stillness  for  the  Spirit,  and  be 
assured  He  will,  as  God,  arise  and  fill  His  temple 
with  His  glory. 

And  then  remember,  the  veil  was  but  for  a  time. 
When  the  preparation  was  complete,  the  veil  of 
the  fiesh  was  rent.  As  you  yield  your  soul's  inner 
life  to  the  inmost  life  of  the  Spirit,  as  the  traffic 
between  the  Most  Holy  and  the  Holy  becomes 
more  true  and  unbroken,  the  fulness  of  the  time 
will  come  in  your  soul.  In  the  power  of  Him, 
in  whom  the  veil  was  rent  that  the  Spirit  migKu 
stream  forth  from  His  glorified  body,  there  will 
come  to  you,  too,  an  experience  in  which  the  veil 
shall  be  taken  away,  and  the  Most  Holy  and  the 
Holy  be  thrown  into  one.  The  hidden  glory  of  the 
Socret  Place  will  stream  into  your  conscious  daily 
life :  the  service  of  the  Holy  Place  will  all  be  in 
the  power  of  the  Eternal  Spirit. 

Brother,  let  us  fall  down  and  worship !  *  Be 
silent,  all  tlesh,  before  the  Lord ;  for  He  is  waked 
up  out  of  His  holy  habitation.* 


t 


Most  Holy  God !  in  adoring  wonder  I  bow  before 
Thee  in  presence  of  this  wondrous  mystery  of  grace  : 
my  spirit,  soul,  and  body  ^hy  temple. 

In  deep  silence  and  worship  I  accept  the  blessed 
revelation,  that  in  me  too  there  is  a  Holiest  of  all, 
and  that  there  Thy  hidden  Glory  has  its  abode. 

0  my  God,  forgive  me  that  I  have  so  littlfl 
known  it. 


i 


THE  TEMPLE  OF  THE  HOLY  SPIRIT. 


241 


t 


I  do  now  tremblingly  accept  the  blessed  truth  : 
God  the  Spirit,  the  Holy  Spirit,  who  is  God 
Almighty,  dwells  in  me. 

O  my  Fathv^r,  reveal  within  what  it  means,  lest 
I  sin  against  Thee  by  saying  it  and  not  living  it. 

Blessed  Jesus !  to  Thee,  who  sittest  upon  the 
throne,  I  yield  my  whole  being.  In  Thee  I  trust 
to  rise  up  in  power  and  have  dominion  within  me. 

In  Thee  I  believe  for  the  full  streaming  forth  of 
the  living  waters. 

Blessed  Spirit !  Holy  Teacher!  Mighty  Sanctifier! 
Thou  art  within  me.  On  Thee  do  I  wait  all  the 
day.  I  belong  to  Thee.  Take  entire  possession  of 
me  for  the  Father  and  the  Son.     Amen. 


i) 


\ 


1.  *  Spirit  here  (John  Iv.  24)  denotes  that  deepest  element  of  the  humfn  soul 
by  which  it  can  hold  communion  with  the  Divine  world.    It  Is  the  seat  of  self- 
collectedness,  the  sanctuary  wherein  the  true  worship  is  celebrated  (Rom.  I.  9) 
'  The  6od  whom  I  serve  in  my  spirit' — Godet. 

2.  Note  how  Paul,  In  appealing  to  the  Corinthians  to  rise  out  of  their  gros» 
carnal  state,  more  than  onse  pleads  with  them  on  the  ground  of  their  being 
temples  of  the  Holy  Spirit.  In  our  days  many  think  that  the  indwelling  of  the 
Holy  Spirit  ought  only  to  be  preached  to  advanced  Christians.  Do  let  us  learn 
here  that  every  believer  has  the  Holy  Spirit ;  that  he  ought  to  know  It :  that 
knowing  it  Is  the  most  effective  lever  for  raising  up  out  of  a  low  carnal  life, 
let  i»i  latour  to  bring  every  believer  to  a  knowledge  of  this,  his  heavenly 
birthright. 

3.  It  is  the  body  is  the  temple  of  the  Holy  Spirit  (1  Cor.  oi.  19).  If  our 
spirit  be  filhd  with  the  Spirit  of  Bad,  it  will  manifest  itself  in  the  body  too, 
'If  ye,  through  the  Spirit,  do  put  to  death  the  deeds  of  the  body,  ye  shall 
live.'  Let  us  believe  that  the  Divine  Spirit  is  specially  given  to  pervade,  to 
purify,  to  strengthen  our  bodies  for  His  service.  It  is  His  indwelling  in  the 
bo  'y  makes  it  a  living  seed  that  can  share  in  the  resurrection  of  life. 

4.  Know  ye  not  ?  Do  you  know  it  fully,  distinctly,  abidingly  ?  Do  you  know 
It  by  faith  ?  Are  you  pressing  on  to  know  it  in  full  experience,  so  that  your 
deepest  self-conc-oiousncss  shall  spontaneously  say:  Yes,  I  am  a  temple  of 
Cod,  the  Spirit  of  Qod  dwelleth  in  me,  Glory  to  His  name. 


242 


TflK  SPIUIT  OF  CIIIUST. 


Twenty-fifth  Day. 


I 


THE  SPIRIT  OF  CHRIST. 

! 

E\}t  iHinistrs  of  tfte  Spirit 

*Oar  snfficiency  is  of  Ck)d ;  who  also  made  ns  snfflcient  af 
ministers  of  &  new  covenant ;  not  of  the  letter,  but  of  the  Spirit : 
for  the  letter  killeth,  but  the  Spirit  giveth  life.  But  if  the 
ministration  of  death  came  with  glory,  how  shall  not  rather  the 
ministration  of  the  Spirit  be  with  glory  ?  '--2  Cok.  iiL  6,  7. 

IN"  none  of  his  Epistles  does  Paul  expound  his 
conception  of  the  Christian  ministry  so  clearly 
and  fully  as  in  the  second  to  the  Corinthians.  The 
need  of  vindicating  his  apostleship  against  detrac- 
tors, the  consciousness  of  Divine  Power  and  Glory 
working  in  ixim  in  the  midst  of  weakness,  the 
intense  longing  of  his  loving  heart  to  communicate 
what  he  had  to  impart,  stirs  his  soul  to  its  very 
depths,  and  he  lays  open  to  us  the  inmost  secrets 
of  the  life  that  makes  one  a  true  minister  of  Christ 
and  His  Spirit.  In  our  text  we  have  the  central 
thought :  he  finds  his  sufficiency  of  strength,  the 
inspiration  and  rule  of  all  his  conduct,  in  the  fact 
that  he  has  been  made  a  minister  of  the  Spirit.  If 
we  take  the  different  passages  in  which  mention  w 


I 


THE  MINISTRY  07  THE  SPIRIT. 


243 


€ 


I 


made  of  the  Holy  Spirit  in  the  first  half  of  the 
Epistle,^  we  shall  see  what,  in  his  view,  the  place 
and  work  of  the  Holy  Spirit  in  the  ministry  is,  and 
what  the  character  of  a  ministry  under  His  leading 
and  in  His  power. 

In  the  Epistle,  Paul  will  have  to  speak  with 
aiithoiity.  He  begins  by  placing  himself  on  a  level 
with  his  readers.  In  his  first  mention  of  the  Spirit 
he  tells  them  that  the  Spirit  that  is  in  him  is  no 
other  than  is  in  them.  *  Now  He  which  stablisheth 
118  with  you  in  Christ,  and  anointed  us,  is  God ; 
who  also  sealed  us,  and  gave  us  the  earnest  of  the 
Spirit  in  our  hearts'  (i.  21,  22).  The  anointing 
of  the  believer  with  the  Spirit,  bringing  him  into 
fellowship  with  Christ,  the  anointed  One,  and  reveal- 
ing what  He  is  to  us ;  the  sealing,  marking  him  as 
God's  own,  and  giving  him  assurance  of  it;  the 
earnest  of  the  Spirit,  securing  at  once  the  foretaste 
and  the  fitness  for  the  heavenly  inheritance  in 
glory :  of  all  this  he  and  they  are  together  partakers. 
However  much  there  was  among  the  Corinthians 
that  was  wroDg  and  unholy,  Paul  speaks  to  them, 
thinks  of  them,  and  loves  thorn  as  one  in  Christ. 
*He  that  stablislieth  us  tvilh  ynu  in  Christ,  and 
anointed  us! — this  deep  senee  of  unity  fills  his  soul, 
comes  out  throughout  the  Epistle,  and  is  the  secret 
of  his  power.  See  i.  6,  1 0,  ii.  3 :  *  My  joy  is  the 
joy  of  you  all ;  *  iv.  5  :  '  ourselves  your  servants ;  * 
iv.   10-12:  'death  workelh  in   us,  life  in  you;* 

^  To  vi.  10,  where  he  ends  the  more  general  description  of  hii 
ministry,  and  returns  to  personal  appeal. 


244 


TUB  SPIKIT  OF  CHRIST. 


iv.  15:  'all  things  are  for  your  sakes;*  vi.  11, 
vii.  8  :  'you  are  in  our  hearts  to  live  and  die  with 
you.'  If  the  unity  of  the  Spirit,  the  consciousness 
of  being  members  one  of  another,  be  necessary  in 
all  believers,  how  much  more  must  it  be  the  mark 
of  those  who  are  ministers  ?  The  power  of  the 
ministry  to  the  saints  depends  upon  the  urity 
of  the  Spirit;  the  full  recognition  of  believers  as 
partakers  of  the  anointing.  P>ut  to  this  end  the 
ii'inister  must  himself  live  as  an  anointed  and  sealed 
one,  making  manifest  that  he  has  the  earnest  of  the 
Spirit  in  his  heart. 

The  second  passage  is  iii.  3  :  *  Ye  are  an  epistle 
of  Christ,  ministered  by  us,  written  with  the  iSpirit 
of  the  living  God ;  not  in  tables  of  stone,  but  in 
tables  that  are  hearts  of  flesh.'  As  distinct  an  act 
of  God  as  was  the  writing  of  the  law  on  the  tables 
of  stone,  is  the  writing  of  the  law  of  ^he  Spirit  in 
the  new  covenant,  and  of  the  name  of  Christ  on 
the  heart.  It  is  a  divine  work,  in  which,  as  truly  as 
God  wrote  of  old,  the  Holy  Spirit  uses  the  tongue 
of  His  minister  as  His  pen.  It  is  this  truth  that 
needs  to  be  restored  in  the  ministry,  not  only  that 
the  Holy  Spirit  is  needed,  but  that  He  waits  to  do 
the  work,  and  will  do  it,  when  the  right  relation 
to  Him  is  maintained.  Paul's  own  experience  at 
Corinth  (Acts  xviii.  5-11 ;  1  Cor.  ii.  3)  teaches  us 
what  conscious  weakness,  what  fear  and  trembling, 
what  sense  of  absolute  helplessness  may  be,  or  rather 
is,  needed,  if  the  power  of  God  is  to  rest  upon  us. 
Our  whole  Epistle  confirms  this :  it  was  as  a  man 


THE  MINISTRY  OF  THE  SPIRIT. 


245 


under  sentence  of  death,  bearing  about  the  dying  of 
the  Lord  Jesus,  that  the  power  of  Christ  wrought 
in  him.  Thj  Spirit  of  God  stands  in  contrast  to 
the  flesh,  the  world,  and  self,  with  its  life  and 
strength ;  it  is  as  tiese  are  broken  down,  and  the 
flesh  has  nothing  to  glory  in,  that  the  Spirit  will 
work.  Oh  that  every  minister's  tongue  might  be 
prepared  for  the  Holy  Spirit  to  use  it  as  a  pen 
wherewith  He  writes ! 

Tlien  come  the  words  of  our  text  (iii.  6,  7),  to 
teach  us  what  the  special  characteristic  is  of  this 
New  Covenant  Ministry  of  the  Spirit :  it  'giveth  life.* 
The  antithesis,  *  the  letter  killeth/  applies  not  only 
to  the  law  of  the  Old  Testament,  but,  according  to 
the  teaching  of  Scripture,  to  all  knowledge  which  is 
not  in  the  quickening  power  of  the  Spirit.  We 
cannot  insist  upon  it  too  earnestly,  that,  even  as 
the  law,  though  we  know  it  was  '  spiritual/  so 
tho  gospel  too  has  its  letter.  The  gospel  may  be 
preached  most  clearly  and  faithfully  ;  it  may  exert 
a  strong  moral  influence ;  and  yet  the  faith  that 
comes  of  it  may  stand  in  the  wisdom  of  men,  and 
not  in  the  power  of  God.  If  there  is  one  thing 
the  Church  needs  to  cry  for  on  behalf  of  its  njini- 
sters  and  students,  it  is  that  the  Ministry  of  the 
•Spirit  may  be  restored  in  its  full  power.  Pray 
that  God  may  teach  them  what  it  is  personally  to 
live  in  the  sealing,  the  anointing,  the  earnest  of  th« 
Indwelling  Spirit ;  what  it  is  to  know  that  the 
letter  killeth  ;  what  it  is  that  the  Spirit  in  very 
deed  giveth  life ;  and  what,  above  all,  the  personal 


2i6 


THE  SPIRIT  OF  CHRIST. 


life  is  under  which  the  Ministry  of  the  Spirit  can 
freely  work. 

Paul  now  proceeds  to  contrast  the  two  dispen- 
sations, and  the  different  characters  of  those  who 
live  in  tliem/  He  points  out  how,  as  long  as  the 
mind  is  blinded,  there  is  a  veil  on  the  heart  whicli 
can  only  be  taken  away  as  we  turn  to  the  Lord. 
And  then  he  adds  (iii.  17,  18):  'Now  the  lord  is 
tJie  Spirit;  and  whe^^e  the  Spirit  of  the  Lord  is, 
there  is  liberty.  But  we  all,  with  unveiled  face 
beholding  as  in  a  mirror  the  glory  of  the  Lord,  are 
transformed  into  the  same  image,  from  glory  to 
gl<>ry,  even  as  from  the  Lord  the  Spirit,*  It  is 
because  God  'is  a  Spirit'  that  He  can  give  the 
Spirit.  It  was  when  our  Lord  Jesus  was  exalted 
into  the  life  of  the  Spirit  that  He  became  Uhe 
Lord  the  Spirit,*  could  give  the  New  Testament 
Spirit,  and  in  the  Spirit  come  Himself  to  His 
people.  The  disciples  knew  Jesus  long,  without 
knowing  Him  as  the  Lord  the  Spirit.  Paul 
speaks  of  this,  too,  with  regard  to  himself  (2  Cor. 
v.  16).  There  may  in  the  ministry  be  much  earnest 
gospel  preaching  of  the  Lord  Jesus  as  the  Crucified 
One,  without  the  preaching  of  Him  as  the  Lord  the 
Spirit.  It  is  only  as  the  latter  truth  is  appre- 
hended, and  experienced,  and  then  preached,  that 
the  double  blessing  will  come  that  Paul  speaks  of 
here:  'Where  the  Spirit  of  the  Lord  is,  is  liberty.* 
Believers  will  be  led  into  the  glorious  liberty  of  the 

'  '  Ilistorically,  I   may  be  liviii;;  in  tho  di»pensatioa  of  th« 
8|>irit,  aud  yet  practically  iu  that  of  the  letter.' 


THE  MINISTRY  OF  THE  SPIRIT. 


247 


children  of  God  (Rom.  viii.  2  ;  Gal.  v.  1,  18).  '  We 
are  transformed  into  the  same  image,  even  as  from 
the  Lord  the  Spirit : '  then  will  He  do  the  work  for 
which  He  was  sent — to  reveal  the  glory  of  the 
Lord  in  us;  and  as  we  behold  it,  we  shall  be 
changed  from  glory  to  glory.  Of  the  time  before 
Pentecost  it  was  written :  *  The  Spirit  was  not  yet, 
because  Jesus  was  not  yet  glorified/  But  when 
He  had  been  'justified  in  the  Spirit,  and  received 
up  in  glory,*  the  Spirit  came  forth  from  *  the 
excellent  glory '  into  our  hearts,  that  we,  with 
unveiled  face  beholding  the  glory  of  the  Lord, 
might  be  changed  into  His  likeness.  What  a  call- 
ing I  the  Ministry  of  the  Spirit  I  to  hold  up  the 
glory  of  the  Lord  to  His  redeemed,  an^  to  be  used 
by  His  Spirit  in  working  their  transformation  into 
His  likeness,  from  glory  to  glory.  *  Therefore,  see- 
ing we  have  this  ministry,  we  faint  not.'  It  is  as 
the  knowledge  and  acknowledgment  of  Christ  as 
the  Lord  the  Spirit,  and  of  the  Spirit  of  Christ 
as  changing  believers  into  His  likeness,  lives  in  the 
Church,  that  the  ministry  among  believers  will  be 
in  Life  and  Power, — in  very  deed,  a  Ministry  of  the 
Spirit. 

The  power  of  the  ministry  on  the  Divine  side  is 
the  Spirit ;  on  the  human,  it  is  here,  as  everywhere, 
faith.  The  next  mention  of  the  Spirit  is  in  iv.  13: 
*  Having  the  same  Spirit  of  faith.*  After  having,  in 
chap,  iii.,  set  forth  the  glory  of  the  Ministry  of  the 
Spirit,  and,  iv.  1-6,  the  glory  of  the  Gospel  it 
preached,  he  turns  to  the  vessels  in  which  this 


248 


THE  SPIRIT  OF  ClIUJST. 


iH^ 


treasure  is.  lie  lias  to  vimJicate  liis  apparent  weak- 
ness. But  he  does  far  more.  Instead  of  apologizinf» 
for  it,  he  expounds  its  Divine  meaning  and  gloiy. 
He  proves  how  just  this  constituted  his  power, 
because  in  his  weakness  Divine  power  could  work. 
It  has  been  so  ordained,  '  that  the  excellency  of  the 
power  may  be  of  God,  and  not  of  us.'  So  his  perfect 
fellowship  with  Jesus  was  maini^ined  as  he  bore 
about '  the  putting  to  death  of  the  Lord  Jesus,  that 
the  life  of  Jesus  also  might  be  manifested  in  his 
mortal  body.'  So  there  was  even  in  his  sufferings 
something  of  the  vicarious  element  that  marked  his 
Lord's :  *  So  then  death  worketh  in  us,  but  life  in 
you.'  And  then  he  adds,  as  the  expression  of  the 
animating  power  that  sustained  him  through  all 
endurance  and  labour ;  *  But  having  the  same  Spirit 
of  faith!  of  which  we  read  in  the  Scripture,  '  ac- 
cording to  that  which  is  written,  I  believed,  and 
therefore  did  I  speak;  we  also  believe,  and  there- 
fore we  also  speak ;  knowing  that  He  which  raised 
up  the  Lord  Jesus  shall  raise  up  us  also  with 
Jesus,  and  shall  present  us  with  you.' 

Faith  is  the  evidence  of  thiuqs  not  seen.  It  sees 
the  Invisible,  and  lives  in  it.  Beginning  with  trust 
in  Jesus,  *in  whom,  though  ye  see  Him  not,  yet 
believing,  ye  rejoice,'  it  goes  on  through  the  whole  oi 
the  Christian  life.  Whatever  is  of  the  Spirit,  is  by 
faith.  The  great  work  of  God,  in  opening  the  heart 
of  His  child  to  receive  more  of  the  Spirit,  is  to  school 
his  faith  into  more  perfect  freedom  from  all  that 
b  seen,  and  the  more  entire  repose  in  God,  even 


THE  MINISTRY  OF  THE  SPIRIT. 


249 


to  the  assurance  that  God  dwclleth  and  wor'.^eth 
mightily  in  his  weakness.  For  this  end  trials  and 
sufferings  are  sent.  Paul  uses  very  rcmarkablo 
language  in  regard  to  his  sufferings  in  the  first 
chapter  (ver.  9):  'We  ourselves  have  had  the 
sentence  of  death  in  ourselves,  that  we  should  not 
trust  in  ourselves,  but  in  God  which  raiseth  the 
dead.*  Even  Paul  was  in  danger  of  trusting  in 
himself.  Nothing  is  more  natural ;  all  life  is  con- 
fident of  self ;  and  nature  is  consistent  w.'i  itself 
till  it  dies.  For  the  mighty  work  he  had  to  do,  he 
needed  a  trust  in  none  less  than  the  Living  God, 
who  raiseth  the  dead.  To  this  God  led  him  by 
giving  him,  in  the  affliction  which  came  upon  him 
in  Asia,  the  sentence  of  death  in  himself.  The 
trial  of  his  faith  was  its  strength.  In  our  context 
he  returns  to  this  thought :  the  fellowship  of  the 
dying  of  Jesus  is  to  him  the  means  and  the  assur- 
ance of  the  experience  of  the  power  of  Christ's  life. 
In  the  spirit  of  this  faith  he  speaks :  *  Knowing  that 
He  which  raised  up  Jesus  shall  raise  up  us  also.' 

It  was  not  until  Jesus  had  died  that  the  Spirit 
of  life  could  break  forth  from  Him.  The  life  of 
Jesus  was  born  out  of  the  grave :  it  is  a  life  out  of 
death.  It  is  as  we  daily  die,  and  bear  about  the 
dying  of  Jesus ;  as  flesh  and  self  are  kept  crucified 
and  mortified ;  as  we  have  in  ourselves  God's  sen- 
tence of  death  on.  all  that  is  of  self  and  nature, — - 
that  the  life  and  the  Spirit  of  Jesus  will  be  mani- 
fest in  us.  And  this  is  the  Spirit  of  faith,  that  in 
the  midst  of  weakness  and  apparent  death,  it  counts 


250 


THE  SPIRIT  OF  CHRIST. 


I  i 


t 


ou  God  that  raiseth  the  (load.  Aud  this  is  the 
Ministry  of  the  Spirit,  when  faith  glories  in  infir- 
mities, that  th^>  power  of  Christ  may  rest  upon  it. 
It  is  as  our  faith  does  not  stagger  at  the  wirthi- 
ness  and  weaknes3  of  the  vessel,  as  it  consents 
that  the  excellency  of  the  power  shall  be,  not  from 
ourselves,  or  in  anything  we  feel,  but  of  God  alone, 
that  the  Spirit  will  work  in  the  power  of  the  living 
God. 

We  have  the  same  thought  in  the  two  remaining 
passages.  In  chap.  v.  5,  he  speak?  again  of  *the 
earnest  of  the  Spine  *  in  connection  with  our  groan- 
ing and  I'jing  burdened  And  then  in  chap.  vi.  6, 
the  Spirit  is  introduced  in  the  midst  of  the  men- 
tion of  his  distresses  and  labours  as  the  mark  of  his 
ministry.  *  In  everything  commending  ourselves, 
as  the  ministers  of  God,  in  much  patience,  in  afflic- 
tions, .  .  .  in  the  Holy  Ghost,  ...  as  dying,  and 
yet,  behold,  we  live ;  as  chastened,  and  not  killed ; 
as  soiTowful,  yet  alway  rejoicing;  as  poor,  yet 
making  many  rich.'  The  Power  of  Christ  in  the 
Holy  Spirit  was  to  Paul  such  &  living  reality,  that 
the  weakness  of  the  flesh  only  led  him  the  more  to 
rejoice  and  to  trust  it.  The  Holy  i!>pirit's  dwelling 
and  working  in  Him  was  consciously  ihe  secret 
spring  and  the  Divine  power  of  his  ministry. 

We  may  well  ask.  Does  the  Holy  Spirit  take 
the  place  in  our  ministry  He  did  in  Paul's  ?  There 
is  not  a  minister  or  member  of  the  Church  who 
has  not  a  vital  interest  in  the  answer.  The 
question  is  not  whether  the  doctrine  of  the  absolute 


I  11 


THE  MINISTRY  OF  THE  SPIIUT. 


251 


need  of  the  Holy  Spirit's  working  is  admitted ;  but 
whether  thare  is  given  to  the  securing  of  His 
presence  and  working  that  proportion  of  the  time 
and  life,  of  the  thought  and  faith  of  the  ministry, 
which  His  place,  as  the  Spirit  of  the  Lord  Jesus 
on  the  Throne,  demands.  Has  the  Holy  Spirit  the 
place  in  the  Church  which  our  Lord  Jesus  would 
wish  Him  to  have  ?  When  our  hearts  open  to  the 
inconceivably  glorious  Truth  that  He  is  the  Mighty 
Power  of  God,  that  in  H"m  the  Living  Christ 
works  through  us,  that  He  is  the  Presence  with  us 
of  the  Glorified  Lord  on  the  Throne,  we  shall  feel 
that  the  one  need  of  the  ministry  and  the  Church  is 
this :  to  wait  at  the  footstool  of  the  Throne  with- 
out ceasing  for  the  clothing  with  the  Power  that 
comes  from  on  high.  The  Spirit  of  Christ,  in  His 
love  and  power,  in  His  death  and  life,  is  the  Spirit 
of  the  ministry.  As  it  possesses  this,  it  will  be 
what  the  Head  of  the  Church  meant  it  to  be,  the 
Ministry  of  the  Spirit 


Blessed  Father !  we  thank  Thee  for  the  institu- 
tion of  the  Ministry  of  the  Word,  as  the  great 
means  through  which  our  exalted  Lord  does  His 
saving  work  by  the  Holy  Spirit.  We  thank  Thee 
that  it  is  a  Ministry  of  the  Spirit,  and  for  all  the 
blessing  Thou  hast  wrought  through  it  in  the 
world.  Our  prayer  is,  most  Blessed  God !  that 
Thou  wouldst  increasingly  and  manifestly  make  it 
throughout  Thy  Church  what  Thou  wouldst  have 
it  be — a  Ministry  of  the  Spirit  and  of  Power. 


252 


THE  SPiniT  OF  CHRIST. 


Give  Tliy  servants  and  people  everywhere  a  defp 
sense  of  how  n.uch  it  still  comes  short  of  Thy 
purpose.  Reveal  how  much  there  is  in  it  of  trust  in 
t)ie  flesh,  of  man's  zeal  and  strength,  of  the  wisdom 
of  this  world.  Teach  all  Thy  true  servants  the 
holy  secret  of  giving  place  to  the  Spirit  of  Christ, 
that  He  may  use  them.  May  the  conscious 
presence  of  Christ  in  their  hearts  by  the  Holy 
Spirit  give  them  great  boldness  of  speech.  May 
the  power  of  the  Holy  Spirit  in  their  whole  life 
make  them  fit  vessels  for  Him  to  use  in  teaching 
others.  May  Divine  Power  in  the  midst  of  weak- 
ness be  the  mark  of  their  public  ministry. 

Teach  Tliy  people  to  wait  on  their  teaching,  to 
receive  it,  to  plead  with  Thee  for  it  as  a  Ministry 
of  the  Spirit.  And  may  the  lives  of  believers 
increasingly  be,  in  the  power  of  such  a  ministry, 
those  of  men  led  and  sanctified  by  the  Holy  Ghost 
Amen. 


1.  Christ  needed  to  be  made  perfect  through  suffering.  It  was  through 
suffering  He  entered  the  glory  out  of  which  the  Spirit  was  sent  'He  was 
crucified  through  weakness,  yet  He  llueth  through  the  power  of  Qod.'  Paul 
could  not  exercise  his  Ministry  of  the  Spirit  In  power  without  the  continual 
experience  of  the  same  weakness.  'So  death  worketh  In  us,  but  life  In  you.' 
'  We  are  also  weak  In  Him,  but  shall  Hue  with  Him  through  the  power  of  Qod 
toward  you.'  With  martyrs  and  missionaries,  persecution  and  tribulation 
haue  been  the  fellowship  of  Christ's  suffering  and  weakness,  His  Power  and 
Spirit.  We  may  Inulte  neither  persecutions  nor  suffering ;  how  can  In  our 
days  this  fellowship  of  Christ's  suffering  and  dying,  the  rending  of  the  flesh, 
so  Indispensable  to  the  Ministry  of  the  Spirit,  be  maintained  ?  In  a  deep 
entering  Into  the  needs  and  the  sorrows  of  the  suffering  humanity  around  us. 
And  in  that  self-denial  which  In  nothing  allows  the  flesh,  the  self -life,  to  haue 
Its  way,  but  Increasingly  seeks  In  utter  weakness  to  make  way  for  Christ's 
Power  to  work,  and  depends  upon  His  Spirit. 

2.  The  standard  of  the  ministry  and  the  standard  of  the  life  of  belleoers 
will  correspond.     As  In  the  life  of  the  Church  the  Spirit  Is  known  amt 


THK  MINISTHY  OK  THK  SPIRIT. 


253 


kotiotirtd,  fA«  n99d  of  a  aplrltual  ministry  will  b§  feli.  Aa  iht  mlnlat^§ 
kacomaa  mora  daaply  aplrltual,  tha  tona  of  tha  Church  will  6>)  ralaad.  Tha  two 
act  and  react  on  each  other.  But  how  solemn  tha  thought  that  an  earneat,  a 
learned,  an  eloquent  minlatry  la  not  neceaaarlly  a  MInlatry  of  tha  Spirit  I 

3.  Let  ua  make  tha  minlatry  a  matter  of  unoaaaing  prayer.  Let  ua  ramem- 
Ihir  how  much  the  Church  dependa  upon  It.  Let  ua  plead  with  Qod  for  a 
Minlatry  of  the  Spirit.  When  thia  baoomea  tha  demand  of  tha  Church,  tha 
aupply  will  not  be  withheld, 

4.  What  will  be  the  mark  of  a  Minlatry  of  tha  Spirit  ?  A  aenaa  ofaomathing 
aupernatural,  a  holy  fear  of  Qod'a  preaenoa  reating  on  man,  tha  aelf-atildencing 
power  of  the  actual  preaenoe  of  the  Spirit. 

5.  'Our  abllltlea  Ua  In  our  being  made  hiatrumenta,  6y  wkom  tk9  H^§ 
9hoH  k  ^tatuad  to  oomnonloate  ELuuMl.'  Qooawufc 


•%•■•■( 


254 


THE  SriRlT  OF  CHRIST. 


Twenty-sixth  Day. 


THE    SPIRIT    OF    CHRIST 

JTfje  Spirit  anli  tlje  JFlfSlj. 

*  An  ye  so  fooliBh  ?  having  began  in  the  SpiriU  fti^e  yc  non 
perfected  in  the  flesh?*— Gal.  iii.  3. 

*  We  are  the  circumcision,  who  worship  by  the  Spirit  of  Ood, 
and  glory  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh  : 
though  I  myself  might  have  confidence  even  in  the  flesh.* — 
Ph;l.  iii.  3. 


THE    flesh    is 
designates 


the  name  by  which  Scripture 
.g,..««^«  our  fallen  nature,  —  soul  and 
body.  The  soul  at  creation  was  placed  between 
the  spiritual  or  Divine  and  the  sensible  or  worldly, 
to  give  to  each  its  due,  and  guide  them  into  that 
perfect  union  which  would  result  in  man  attnining 
his  destiny,  a  spiritual  body.  When  the  soul 
yielded  to  the  temptation  of  the  sensible,  it  broke 
away  from  the  rule  of  the  Spirit  and  came  under 
the  power  of  the  body — it  became  flesh.  And  now 
the  flesh  is  not  only  without  the  Spirit,  but  even 
hostile  to  it :  '  the  flesh  lusteth  against  the  Spirit.' 

In  this  antagonism  of  the  flesh  to  the   Spirit 
there  are  two  sides.     On  the  one  hand,  the  flesh 


THE  SPIKIT  AND  THE  FLESH. 


*d  \J  :t 


lusts  against  the  Spirit  in  its  committing  sin  and 
transgressing  God's  law.  On  the  other  hand,  its 
hostility  to  the  Spirit  is  no  less  manifested  in 
its  seeking  to  serve  God  and  do  His  will.  In 
yielding  to  the  flesh,  the  soul  sought  itself  instead 
of  the  God  to  whom  the  Spirit  linked  it ;  selfish- 
ness prevailed  over  God's  will ;  selfishness  became 
its  ruling  principle.  And  now,  so  subtle  and  mighty 
is  this  spirit  of  self,  that  the  flesh,  not  only  in 
sinning  against  God,  but  even  when  the  soul  learns 
to  serve  God,  still  asserts  its  power,  refuses  to  let 
the  Spirit  alone  lead,  and,  in  its  efforts  to  be 
religious,  is  still  the  great  enemy  that  ever  hinders 
and  quenches  the  Spirit.  It  is  owing  to  this 
deceitfulness  of  the  flesh  that  there  often  takes 
place  what  Paul  speaks  of  to  the  Galatians: 
*  Having  begun  in  the  Spirit,  are  ye  now  perfected 
in  the  flesh  ? '  Unless  the  surrender  to  the  Spirit 
be  very  entire,  and  the  holy  waiting  on  Him  be 
kept  up  in  great  dependence  and  humility,  what 
has  been  begun  in  the  Spirit,  very  early  and  very 
speedily  passes  over  into  confidence  in  the  flesh. 

And  the  remarkable  thing  is,  what  at  first  sight 
might  appear  a  paradox,  that  just  where  the  flesh 
seeks  to  serve  God,  there  it  becomes  the  strength  of 
sin.  Do  we  not  know  how  the  Pharisees,  with 
their  self-righteousness  and  carnal  religion,  fell  into 
pride  and  selfishness,  and  became  the  servants  of 
sin  ?  Was  it  not  just  among  the  Galatians,  of 
whom  Paul  asks  the  question  about  perfecting  in 
tlie  flesh  what  was  begun  in  the  Spirit,  and  whom 


256 


THE  SI'IRIT  OF  CHRIST. 


he  lias  so  to  warn  against  the  righteousness  of 
works,  that  the  works  of  the  flesh  were  so  mrnifest, 
and  that  they  were  in  danger  of  devouring  one 
another  ?  Satan  has  no  more  crafty  device  for 
keeping  souls  in  bondage  than  inciting  them  to  a 
religion  in  the  flesh.  He  knows  that  the  power  of 
the  flesh  can  never  please  God  or  conquer  sin,  and 
that  in  due  time  the  flesh  that  has  gained  supremacy 
over  the  Spirit  in  the  service  of  God,  will  assert  and 
maintain  that  same  supremacy  in  the  service  of  sin. 
It  is  only  where  the  Spirit  truly  and  unceasingly 
has  the  entire  lead  and  rule  in  the  life  of  worship,  that 
it  will  have  the  power  to  lead  and  rule  in  the  life 
of  practical  obedience.  If  I  am  to  deny  self  in 
intercourse  with  men,  to  conquer  selfishness  and 
temper  and  want  of  love,  I  must  first  learn  to  deny 
self  in  the  intercourse  with  God.  There  the  soul, 
the  seat  of  self,  must  learn  to  bow  to  the  Spirit, 
where  God  dwells. 

The  contrast  between  the  worship  in  the  Spirit 
and  the  trusting  in  the  flesh  is  very  beautifully 
expressed  in  Paul's  description  of  the  true  circum- 
cision,— the  circumcision  of  the  heart, — whose 
praise  is  not  of  men,  but  of  God :  *  Who  worship 
by  the  Spirit  of  God,  and  glory  in  Christ  Jesus,  and 
liave  no  confidence  in  the  flesh.'  Placing  the 
glorying  in  Christ  Jesus  in  the  centre,  as  the  very 
feS^Jence  of  the  Christian  faith  and  life,  he  marks 
on  the  one  hand  the  great  danger  by  which  it  is 
beset,  on  the  other  the  safeguard  by  which  its  full 
enjoyment  is  secured.     Confidence  in  the  flesh  is 


THE  SPIRIT  AND  THE  FI ESII. 


257 


the  one  thing  above  all  others  that  renders  the 
glorying  in  Christ  Jesus  of  none  elTect ;  worship 
by  the  Spirit  the  one  thing  that  alone  can  make  it 
indeed  life  and  truth.  May  the  Spirit  reveal  to  us 
what  it  is  thus  to  glory  in  Christ  Jesus ! 

That  there  is  a  glorying  in  Christ  Jesus  that  is 
accompanied  by  much  confidence  in  the  flesh,  all 
history  and  experience  teach  us.  Among  the 
Galatians  it  was  so.  The  teachers  whom  Paul 
opposed  so  earnestly  were  all  preachers  of  Christ 
and  His  cross.  But  they  preached  it,  not  as  men 
taught  by  the  Spirit  to  know  what  the  infinite  and 
all-pervading  influence  of  that  cross  must  be,  but 
as  those  who,  having  had  the  beginnings  of  God's 
Spirit,  had  yet  allowed  their  own  wisdom  and  their 
own  thoughts  to  say  what  that  cross  meant,  and  so 
had  reconciled  it  with  a  religion  which  to  a  very 
large  extent  was  legal  and  carnal.  And  the  story 
of  the  Galatian  Church  is  repeated  to  this  day 
even  in  the  Churches  that  are  most  confidently 
assured  that  they  are  free  from  the  Galatian  error. 
Just  notice  how  often  the  doctrine  of  justification 
by  faith  is  spoken  of  as  if  that  were  the  chief 
teaching  of  the  Epistle,  and  the  doctrine  of  the 
Holy  Spirit's  indwelling  as  received  by  faith,  and 
our  walking  by  the  Spirit,  is  hardly  mentioned. 

Christ  crucified  is  the  wisdom  of  God.  The  con- 
fidence in  the  flesh,  in  connection  with  the  glorying 
in  Christ,  is  seen  in  confidence  in  its  own  wisdom. 
Scripture  is  studied,  and  preached,  and  heard,  and 
believed  in,  very  much  in  the.  power  of  the  natural 

B 


258 


THE  SPIRIT  OF  CHRIST, 


i'  if 


I  1 

I  i 


mind,  with  little  insistance  upon  the  ahsolute  neeil 
of  the  Spirit's  personal  teaeliing.  It  is  seen  in  the 
ahsolute  contidence  with  which  men  know  that  thi^y 
have  the  truth,  though  they  have  it  far  more  from 
human  than  Divine  teaching,  and  in  the  absence  of 
that  teachableness  that  waits  for  God  to  reveal  Uia 
Truth  in  His  own  light. 

Christ,  through  the  Holy  Spirit,  is  not  only  the 
Wisdom  but  the  Power  of  God.  The  confidence  in 
the  fiesh,  along  with  much  glorying  in  Christ  Jesus, 
is  to  be  seen  and  felt  in  so  much  of  the  work  of 
the  Christian  Church  in  which  human  effort  and 
human  arrangement  take  a  much  larger  place  than 
the  waiting  on  the  Power  that  comes  from  on  high. 
In  the  larger  ecclesiastical  organizations,  in  indi- 
vidual churches  and  circles,  in  the  inner  life  of  the 
heart  and  claset — alas!  how  much  unsuccessful 
effort,  what  oft-repeated  failure,  is  to  be  traced  to 
this  one  evil !  There  is  no  want  of  acknowledging 
Christ,  His  person  and  work,  as  our  only  hope,  no 
want  of  giving  Him  the  glory,  and  yet  so  much 
confidence  in  the  flesh,  rendering  it  of  none  effect. 

Let  me  here  ask  again,  whether  there  be  not 
many  a  one  striving  earnestly  for  a  life  in  the  ful- 
ness of  consecration  and  the  fulness  of  blessing,  who 
will  find  here  the  secret  of  failure.  To  help  such 
has  been  one  of  my  first  objects  and  most  earnest 
prayers  in  writing  this  book.  As  in  sermon  or 
address,  in  book  or  conversation  or  private  prayer, 
the  fulness  of  Jesus  was  opened  up  to  them,  with 
tiie  possibility  of  a  holy  life  in  Him,  the  soul  felt  it 


THE  SPIRIT  AND  THE  FLESH. 


25i) 


all  so  beautiful  and  so  simple,  that  nothing  could 
any  longer  keep  it  back.  And  perhaps,  as  it 
accepted  of  what  was  seen  io  be  so  sure  and  so 
near,  it  entered  into  an  enjoyment  and  experienced 
a  power  before  unknown.  But  it  did  not  last. 
There  was  a  worm  at  its  root.  Vain  was  the  search 
for  what  the  cause  of  the  discomfiture  was,  or  the 
way  of  restoration.  Frequently  the  only  answer 
that  could  be  found  was  that  the  surrender  was  not 
entire,  or  faith's  acceptance  not  perfect.  And  yet 
the  soul  felt  sure  that  it  was  ready,  is  far  as  it 
knew,  to  give  up  all,  and  it  did  long  to  let  Jesus 
have  all  and  to  trust  Him  for  alL  It  could  almost 
become  hopeless  of  an  impossible  perfection,  if  per- 
fect consecration  and  perfect  faith  were  to  be  the 
condition  of  the  blessing.  And  the  promise  had 
beeii  that  it  would  all  be  so  simple, — ^just  t)ie  life 
for  the  poor  and  feeble  ones. 

Listen,  my  brother,  to  the  blessed  teaching  of 
God's  word  to-day.  It  was  the  confidence  in  the 
flesh  that  spoilt  thy  glorying  in  Christ  Jesus.  It 
was  Self  doing  what  the  Spirit  alone  can  do ;  it  was 
the  Soul  taking  the  lead,  in  the  hope  that  the  Spirit 
would  second  its  efforts,  instead  of  trusting  the  Holy 
Spirit  to  lead  and  do  all,  and  then  waiting  on  Him. 
It  warf  following  Jesus,  without  the  denial  of  self. 
It  was  this  was  the  secret  trouble.  Come  and 
listen  to  Paul  as  he  tells  of  the  only  safeguard 
against  this  danger :  *  We  are  the  circumcision,  who 
woi-ship  by  the  Spirit  of  God,  and  glory  in  Christ 
Jesus,  and  have  no  confidence  in  the  flesh.'     Herf 


260 


THE  SPIRIT  OF  CHRIST. 


I 


! 


ii" 


are  the  two  elements  of  spiritual  worship.  The 
Spirit  exalts  Jencs,  and  abases  the  flesh.  And  if  we 
would  truly  glory  in  Jesus,  and  have  Him  glorified 
in,  us,  if  we  would  know  the  glory  of  Jesus  in  per- 
sonal and  unchanging  experience,  free  from  the 
impotence  which  always  marks  the  efforts  of  the 
flesh,  we  must  simply  learn  what  this  worship  of 
God  by  the  Spirit  is. 

I  can  only  repeat,  once  again,  what  it  is  the 
purpose  of  this  whole  book  to  set  forth  as  God's 
truth  from  His  blessed  word:  Glory  in  Christ  Jesus. 
Glory  in  Him  as  the  Glorified  One  who  baptizeth 
with  the  Holy  Spirit.  In  great  simplicity  and 
restfulness  believe  in  Him  as  having  given  His  own 
Spirit  within  you.  Believe  in  that  gift ;  believe  in 
the  Holy  Spirit  dwelling  within  you.  Accept  this 
as  the  secret  of  the  life  of  Christ  in  you :  the  Holy 
Spirit  is  dwelling  in  the  hidden  recesses  of  your 
spirit.  Meditate  on  it,  believe  Jesus  and  His 
word  concerning  it,  until  your  soul  bows  with 
holy  fear  and  awe  before  God  under  the  glory  of 
the  truth :  the  Holy  Spirit  of  God  is  indeed 
dwelling  in  me. 

Yield  yourself  to  His  leading.  We  have  seen 
that  leading  is  not  just  in  the  mind  or  thoughts, 
but  in  the  life  and  disposition.  Yield  yourself  to 
God,  to  be  guided  by  the  Holy  Spirit  in  all  your 
conduct.  He  is  promised  to  those  who  love  Jesus 
and  obey  Him :  fear  not  to  say  that  He  kiiows  you 
do  love  and  do  obey  Him  with  your  whol?  heart. 
Remember,  then,  what  the  one  central  object  of  His 


1. 


THB  SPIRIT  AND  THE  FLESH. 


2G1 


5U 

ts, 
[to 
lur 
lus 
lou 
Irt. 
[is 


coming  was :  to  restore  the  departed  Lord  Jesus  to 
His  disciples.  *  I  will  not  leave  you  orphans/  said 
Jesus ;  *  I  will  come  again  to  you.*  I  cannot  glory 
in  a  distant  Jesus,  from  whom  I  "m  separated. 
When  I  try  to  do  it,  it  is  a  thing  of  effort ;  I  must 
have  the  help  of  the  flesh  to  do  it.  I  can  only  truly 
glory  in  a  present  Saviour,  whom  the  Holy  Spirit 
glorifies,  reveals  in  His  glory,  within  me.  As  He 
does  this,  the  flesh  is  ahased,  and  kept  in  its  place 
of  crucifixion  as  an  accursed  thing :  as  He  does  it, 
the  deeds  of  the  flesh  are  made  to  die.  And  my 
whole  religion  will  be:  no  confidence  in  the  flesh, 
glorying  in  Christ  Jesus,  worship  by  the  Spirit  of 
God.  •  •'   '■■• 

Beloved  believer!  having  begun  in  the  Spirit, 
continue,  go  on,  persevere  in  the  Spirit.  Beware 
of,  for  one  single  moment,  continuing  or  perfecting 
the  work  of  the  Spirit  in  the  flesh.  ^iCt  *  no  con- 
fidence in  the  flesh '  be  your  battle-cry ;  let  a  deep 
distrust  of  the  flesh,  and  fear  of  grieving  the  Spirit 
by  walking  after  the  flesh,  keep  you  very  low  and 
humble  before  God.  Pray  God  for  the  spirit  of 
revelation,  that  you  may  see  how  Jesus  is  all,  and 
does  all,  and  how  by  the  Holy  Spirit  a  Divine  Life 
indeed  takes  the  place  of  your  life,  and  Jesus  is 
enthroned  as  the  Keeper  and  Guide  and  Life  of  the 
soul. 

Blessed  God  and  Father !  we  thank  Thee  for  the 
wondrous  provision  Thou  hast  made  for  Thy  children's 
drawing  nigh  to  Thee,  glorying  in  Christ  Jesus,  and 


262 


THE  SPIRIT  OF  CHRIST. 


I 


worshipping  by  the  Spirit.  Grant,  we  pray  The(\ 
that  such  may  be  our  life  and  all  our  religious 
servica 

We  feel  the  need  of  asking  Thee  to  show  us  how 
the  OL  )  gr  t  hindrance  to  such  a  life  is  the  power 
of  the  il  vH/A  :id  the  efforts  of  the  self -life.  Open 
our  eyeti,  we  v^ay  Thee,  to  this  snare  of  Satan. 
May  we  all  see  how  secret  and  how  subtle  is  the 
temptation  to  have  confidence  in  the  flesh,  and  how 
easily  we  are  led  to  perfect  in  the  flesh  what  has 
been  begun  in  the  Spirit.  May  we  learn  to  tnist 
Thee  to  work  in  us  by  Thy  Holy  Spirit,  both  to  will 
and  to  do. 

Teach  us,  too,  we  pray  Thee,  to  know  how  the 
flesh  can  be  conquered  and  its  power  broken.  In 
the  death  of  Thy  beloved  Son  our  old  man  has  been 
crucified:  may  we  count  all  things  but  loss  to  be 
made  conformable  to  that  death,  and  have  the  old 
nature  kept  in  the  place  of  death.  We  do  yield 
ourselves  to  the  lead  and  rule  of  Thy  Holy  Spirit. 
We  do  believe  that  through  the  Spirit  Christ  is  our 
life,  so  that  instead  of  the  life  of  effort  and  work, 
an  entirely  new  life  works  within  us.  Our  Father ! 
in  faith  we.  give  up  all  to  Thy  Spirit  to  be  our  life 
in  us.     Amen. 


7.  Christ  t»  the  Wisdom  and  the  Power  of  Qod.  The  root  of  all  trust  In  our 
own  strength  Is  trust  in  our  own  wisdom,  the  Idea  that  we  know  how  to  serve 
Qod,  because  we  haue  His  word.  This  wisdom  of  man.  In  his  accepting  Qod'a 
word,  Is  the  greatest  danger  of  the  Church,  because  It  Is  the  secret  and  mos* 
subtle  form  In  which  we  are  led  to  perfect  In  the  flesh  what  was  begun  In  the 
Spirit. 

2.  Our  only  safety  here  Is  the  Holy  Spirit.  A  great  willingness  to  be  taught 
by  Him,  a  holy  fear  of  In  the  least  thing  walking  after  the  flesh,  a  loulng 


tl' 


THE  SPIBIT  AND  THE  FLESH. 


263 


ling 


'  John  the  Baptist,— Chrlat  who 
^ea  with  the  Holy  Qhoat 


turrender  In  everything  to  the  obedience  to  which  Ohrlat  pronlsot  He  Spirit, 
and  with  all  this,  the  lluing  faith  that  the  Spirit  will  In  Divine  />  n^r  poaaesa 
our  life  and  live  It  for  ua,—thla  la  the  path  of  safety. 

3.  Let  ua  try  and  realize  fully  that  there  are  theae  two  animating  prInolpleM 
of  man's  life.  In  most  Christians  there  Is  a  mixed  life,  yielding  now  to  the 
one,  and  then  to  the  other.  Qod's  will  Is  that  we  walk  'not  '—never,  not  for  a 
moment— '  after  the  flesh,  but  after  the  Spirit'  Let  as  accept  Qod's  will.  The 
Holy  Spirit  has  been  given  to  bring  our  life  Into  conformity  with  It,  May  Qod 
show  us  how  entirely  thu  Holy  Spirit  can  dispossess  the  life  of  the  flesh,  and 
Himself  become  an  entirely  new  life  In  ua,  revealing  Chrlat  as  our  life.  Then 
we  can  aay,  'It  la  no  longer  I  that  live,  but  Chrlat  that  llveth  In  me.' 

4.  The  Church  muat  learn  from  thia  Epistle  that  Justification  by  faith  Is 
only  the  means  to  an  end,  the  entrar  to  a  life  of  walking  by  the  Spirit 
of  Qod.  We  must  return  to  the  prea^  iny 
bears  the  sin  of  the  world,  Christ  «  ^n  ba 

5.  '  Why  is  It  that  people  lay  stre'^u,  Uiioif.  exclusively,  with  a  view  to  faith 
In  Jesus,  on  this,  that  He  bears  "  V«  jf  the  world,  and  neglect  to  much 
the  other  point,  that  He  Is  able  to  bapt  with  the  Holy  Qhost  ?  The  prophets 
and  apostles,  on  the  contrary,  la'*  stress  on  this  gift  of  the  Spirit  as  the 
source  of  a  new  life,  a  new  din  'tl'  .  and  walk,  In  which  both  the  Im- 
pression and  the  expression  of  ^ocs  law  Is  to  be  seen.  Prophets  and 
apostles  treat  the  mattei  In  Its  ethical  aspect,  whereas  the  traditional 
treatment  represents  the  gift  of  the  Spirit  chiefly  (u  a  seal  of  forglvenesa 
and  adoption,  and  holds  that  from  the  joy  of  gratitude  for  this,— that  ISt 
from  a  mere  psychological  factor,— the  new  life  and  strength  for  good  art 
to  apring.  ThIa  view  we  find  In  our  beat  authora.  The  Scrlpturea,  on  tht 
contrary,  lay  stress  on  the  new  creating  and  aatlafying  power  of  tk^  Holg 
Qhost  as  the  principle  of  all  Christian  diapoaltion  and  peraonal  activity 
tRom  vlll.  2).  Christ's  sin -hearing  only  prepares  the  way  for  the  coming 
of  the  Spirit  (John  vil.  39;  Qal.  III.  13,  14) {  It  Is  the  foundation,  but  not  tkt 
mkoto.'—BsGii.,  roitoialUhnii,   (Tr.  Ptwtoroi  TAeok^.    Clark.) 


.t.; 


264 


TUB  SrirJT  0¥  CURISI. 


Twenty-seventh  Day. 


THE    SPIRIT    OF    CHRIST. 

JTlje  Spirit  tijrouglj  JFaitft. 

'Ohiift  hath  redeemed  na  firoin  the  onne,  that  npon  thi 
OentUei  might  oome  the  blessing  of  Abraham  in  Ghrist  Jubub  i 
that  we  might  receive  the  promise  of  the  Spirit  through  faith.*— 
Oal.  iiL  18, 14. 

THE  word  faith  is  used  the  first  time  in  Scrip- 
ture in  connection  with  Abraham.  Hia 
highest  praise,  the  secret  of  his  strength  for 
obedience,  and  what  made  him  so  pleasing  to  God, 
was  that  he  believed  God ;  and  so  he  became  the 
father  of  all  them  that  believe,  and  the  great 
example  of  the  blessing  which  the  Divine  favour 
bestows,  and  the  path  in  which  it  comes.  Just  as 
God  proved  Himself  to  Abraham  the  God  who 
quickens  the  dead,  He  does  to  us  too,  in  fuller 
measure,  in  giving  us  the  Spirit  of  His  own  Divine 
life  to  dwell  in  us.  And  just  as  this  quickening 
power  came  to  Abraham  through  faith,  so  the 
blessing    of    Abraham,   as  now   made   manifest   in 


THE  SPIRIT  THROUGH  FAITH. 


265 


tig 

he 
in 


Christ,  even  the  promise  of  the  Spirit,  is  made  ours 
by  faith.  All  the  lessons  of  Abraham's  life  centre 
in  this :  *  We  receive  the  promise  of  the  Spirit 
through  faith.'  If  we  want  to  know  what  the 
faith  is  through  which  the  Spirit  is  received,  how 
that  faith  comes  and  grows,  we  must  study  what  God 
has  taught  us  of  it  in  Abraham's  story. 

In  Abraham's  life  we  see  what  faith  ia:  the 
spiritual  sense  by  which  man  recognises  and  accepts 
the  revelation  of  his  God,  a  spiritual  sense  called 
forth  and  awakened  by  that  revelation.  It  was 
because  God  had  chosen  Abraham,  and  determined 
to  reveal  Himself,  that  Abraham  became  a  man  of 
faith.  Each  new  revelation  was  an  act  of  the 
Divine  Will ;  it  is  the  Divine  Will,  and  the  revela- 
tion in  which  \v  carries  out  its  purpose,  that  is  the 
cause  and  the  life  of  faith.  The  more  distinct  the 
revelation  or  contact  with  God,  the  deeper  is  faith 
stirred  in  the  soul.  Paul  speaks  of  'trust  in  the 
Living  God : '  it  is  only  as  the  Living  One,  in  the 
quickening  power  of  the  Divine  Life,  draws  nigh 
and  touclies  the  soul,  that  living  faith  will  be  called 
forth.  Faith  is  not  an  independent  act,  by  which^ 
in  our  own  strength  we  take  what  God  says.  Nor 
is  it  an  entirely  passive  state,  in  which  we  only 
suffer  God  to  do  to  us  what  He  will.  Hut  it  is 
that  receptivity  of  soul  in  which,  as  God  comes 
near,  and  as  His  living  Power  speaks  to  us  and 
couches  us,  we  yield  ourselves  and  accept  His  word 
Rud  His  working. 

It  is  thus  very  evident  that  faith  has  two  things 


266 


TIIR  SPIRIT  OF  CHRIST. 


to  (leal  willi :  the  Fresence  and  the  Word  of  thd 
Lord.  It  is  only  the  Living  Presence  that  makes 
the  Living  Word,  so  that  it  comes  not  in  word  only 
but  in  power.  It  is  on  this  account  that  there  is  so 
much  reading  and  preaching  of  the  word  that  boars 
so  little  fruit;  so  nmch  straining  and  prnyiiig  for  faith, 
with  so  little  result.  Men  deal  with  the  word  more 
than  with  the  Living  God.  Faith  has  very  truly  been 
defined  as  '  Taking  God  at  His  word.*  With  many 
this  has  only  meant,  Taking  the  word  as  God's; 
they  did  not  see  the  force  of  the  thought,  Taking 
Ood  at  His  word.  A  key  or  a  door  handle  has  no 
value  until  I  use  it  for  the  lock  and  the  door  I 
want  to  open ;  it  is  alone  in  direct  and  living  con- 
tact with  God  Himself  that  the  word  will  open  the 
heart  to  believe.  Faith  takes  Ood  at  His  word ; 
it  can  only  do  this  when  and  as  He  gives  Himself. 
I  may  have  in  God's  book  all  His  precious  promises 
most  clear  and  full ;  I  may  have  learnt  perfectly  to 
understand  how  I  have  but  to  trust  the  promise  to 
have  it  fulfilled,  and  yet  utterly  fail  to  find  the 
longed-for  blessing.  The  faith  that  enters  on  the 
inheritance  is  the  attitude  of  soul  which  waits  for 
God  Himself,  first  to  speak  His  word  to  me,  and 
then  to  do  the  thing  He  hath  spoken.  Faith  is 
fellowship  with  God ;  faith  is  surrender  to  God ;  the 
impression  made  by  His  drawing  nigh,  the  posses- 
sion He  takes  of  the  soul  by  His  word,  holding  and 
preparing  it  for  His  work.  When  once  it  has  been 
awakened,  it  watches  for  every  appearing  of  the 
Divine   Will ;    it   listens    for   and    accepts    every 


THK  SPIRIT  TIIKOUUIl  FAITH. 


2C7 


indication  of  the  Divine  Presence ;  it  looks  for  and 
expects  the  fulfilment  of  every  Divine  Promise. 

Such  was  the  faith  through  which  Abraham 
inherited  the  promises.  Such  is  the  faith  by  which 
the  blessing  of  Abraham  comes  upon  the  Gentiles 
in  Christ  .lesus,  and  by  which  we  thus  receive  the 
piomise  of  the  Spirit.  In  all  our  study  of  the 
work  of  the  Holy  Spirit,  and  of  the  way  in 
which  He  comes,  from  His  first  sealing  us,  to  His 
full  indwelling  and  streaming  forth,  let  us  hold 
fast  this  word :  '  We  receive  the  promise  of  the 
Spirit  by  faith.*  Whether  the  believer  be  striving 
for  the  full  consciousness  that  the  Spirit  dwells 
within,  for  a  deeper  assurance  of  His  shedding 
abroad  of  God's  love  in  the  heart,  for  a  larger 
growth  of  all  His  fruits,  for  the  clearer  experience 
of  His  guiding  into  all  truth,  or  for  the  indue- 
nient  of  power  to  labour  and  to  bless,  let  him 
remember  that  the  law  of  faith,  on  which  the  whole 
economy  of  grace  is  grounded,  here  demands  its 
fullest  application :  *  According  to  your  faith  be  it 
unto  you.*  '  We  receive  the  promise  of  the  Spirit 
by  faith.'  Let  us  seek  for  Abraham's  blessing  in 
Abraham's  faith. 

Let,  in  this  matter,  our  faith  begin  where  his 
began  :  in  meeting  God  and  waiting  on  God.  *  The 
Lord  appeared  unto  Abraham.  .  .  .  And  Al)raham  fell 
on  his  face :  and  Goil  talked  with  him.*  Let  us  look 
up  to  our  God  and  Father  as  the  Liviug  God,  who 
is  Himself,  by  His  Omnipotent  Quickcming  Power, 
to  do  this  wonderful  thing  for  us :    to  fill  us  with 


268 


THE  SPIRIT  OF  CHRIST. 


His  Holy  Spirit.  The  blessing  He  has  for  us  is  the 
same  He  gave  to  Abraham,  but  only  larger,  fuller, 
more  wonderful.  To  Abraham,  both  when  his  own 
body  was  now  as  dead,  and  later  on,  when  his  son 
was  already  bound  on  the  altar,  the  prey  of  death, 
He  came  as  the  Life  -  giving  God.  '  He  believed 
God,  who  quick eneth  the  dead.'  '  He  offered  up 
Isaac,  accounting  God  able  to  raise  him  up.'  To  ua 
He  comes,  ofif'ering  to  fill  spirit,  soul,  and  body 
with  the  power  of  a  Divine  life,  through  the  Holy 
Spirit  dwelling  in  us.  Let  us  be  like  Abraham. 
'  Looking  at  the  promise  of  God,  he  wavered  not 
through  unbelief,  but  waxed  strong  through  faith, 
giving  glory  to  God,  and  being  fully  assured  that 
what  He  had  promised,  He  was  able  also  to  perform.' 
Let  us  have  our  souls  filled  with  the  faith  of  Him 
who  has  promised,  our  hearts  fixed  on  Him  who 
is  able  to  perform :  it  is  faith  in  God  opens  the 
heart  for  God,  and  prepares  to  submit  to  and 
receive  His  Divine  working.  God  waits  on  us  to 
fill  us  with  His  Spirit :  oh,  let  us  wait  on  Him. 
It  is  God  must  do  it  all  with  a  Divine  doing,  most 
mighty  and  most  blessed  :  let  us  wait  on  Him.  To 
read  and  think,  to  long  and  pray,  to  consecrate 
ourselves  and  grasp  the  promise,  to  hold  fast  the 
blessed  truth  that  the  Spirit  dwells  within  us ;  all 
this  is  good  in  its  place,  but  does  not  bring  the 
blessing.  The  one  thing  needful  is,  to  have  the 
heart  filled  with  faith  in  the  Living  God ;  in  that 
faith  to  abide  in  living  contact  with  Him,  in  tliat 
faith  to  wait  and  worship  before  His  Holy  Presence, 


THE  SPIRIT  THROUGH  FAITH. 


269 


In  such  fellowship  with  God,  the  Holy  Spirit  fills 
the  heart.  • 

When  we  have  taken  up  this  position,  let  us 
keep  in  it ;  we  are  then  in  the  right  state  for  the 
Spirit,  in  such  measure  as  He  already  has  had 
access  to  us,  further  revealing  what  God  h^  pre- 
pared for  us.^  As  we  then  think  of  some  special 
manifestation  of  the  Spirit,  of  which  the  conviction 
of  need  has  been  wrought,  or  go  to  the  promises  of 
the  word  to  be  led  into  all  the  Will  of  God  concern- 
ing the  life  of  the  Spirit  in  us,  we  shall  be  kept  in 
that  humbling  sense  of  dependence  out  of  which 
childlike  trust  is  most  surely  begotten.  We  shall 
be  preserved  from  that  life  of  strain  and  effort 
which  has  so  often  led  to  failure,  because  in  the 
very  attempt  to  serve  God  in  tlie  Spirit  we  were 
having  or  seeking  confidence  in  the  flesh,  in  some- 
thing we  felt,  or  did,  or  wished  to  do.  The  deep 
undertone  of  our  life,  in  listening  to  tlie  word  or 
asking  God  to  listen  to  us,  in  silent  meditation  or 
public  worship,  in  work  for  God  or  daily  busi- 
ness, will  be  the  assurance  tliat  overtowers  every 
otlier  certainty :  *  How  much  more  will  the 
Heavenly  Father  give,'  has  He  given,  and  will 
He  always  be  giving,  *  the  Holy  Spirit  to  them 
that  ask  Him.' 

Such  a  faith  will  not  be  without  its  trials. 
Isaac,  the  God-given,  faith-accepted  life  of  Isaac, 
had  to  be  given  up  to  death,  that  it  might  be 
received  back  in  resurrection-type,  as  life  from  the 

'  See  on  trusting  the  Spirit,  Note  0, 


ann 


270 


THE  SPIRIT  OF  CHRIST. 


h  1 


p 


I 


dead.  The  God-given  experience  of  the  Spirit's 
working  many  a  time  passes  away,  and  leaves  the 
soul  apparently  dull  and  dead.  This  is  only  until 
the  double  lesson  has  been  fully  learnt ;  that  a 
living  faith  can  rejoice  in  a  Living  God,  even  when 
all  feeling  and  experience  appear  to  contradict  the 
promise ;  and  that  the  Divine  life  only  enters  as 
the  life  of  the  flesh  is  given  to  tha  death.  The  life 
of  Christ  is  revealed  as  His  death  works  in  us,  and 
as  in  weakness  and  nothingness  we  look  to  Him. 
We  receive  the  promise  of  the  Spirit  through  faith. 
As  faith  grows  larger  and  broader,  the  receiving  of 
the  promised  Spirit  will  be  fuller  and  deeper. 
Each  new  revelation  of  God  to  Abraham  made  his 
faith  stronger  and  his  acquaintance  with  God  more 
intimate.  When  his  God  drew  near,  he  knew  what 
to  expect ;  he  knew  to  trust  Him  even  in  the  most 
unlikely  appearances,  when  asking  the  death  of  his 
son.  It  is  the  faith  that  waits  every  day  on  the 
Living  God  tc  reveal  Himself;  the  faith  that  in 
ever-increasing  tenderness  of  ear  and  readiness  of 
service  yields  fully  to  Him  and  His  Presence ;  the 
faith  that  knows  that  only  as  He  wills  to  reveal 
Himself  can  the  blessing  come,  but  that  because  He 
always  does  love  to  reveal  Himself,  it  will  surely 
*;ome  ; — this  faith  receives  the  promise  of  the  Spirit. 
It  was  in  God's  Presence  that  this  faith  was 
wakened  and  strengthened  in  Abraham  and  the 
saints  of  old.  It  was  in  Jesus'  Presence  on  earth 
that  unbelief  was  cast  out,  and  that  little  faith 
became  strong.     It  was  in    the   Presence    of   the 


TIIK  SPIRIT  THROUGH  FAITH. 


271 


Glorified  One  that  faith  received  the  blessing  o! 
Pentecost.  The  Tlirone  of  God  is  now  opened  to 
us  in  Christ ;  it  is  become  the  Throne  of  God  and 
the  Lamb  :  as  we  tarry  in  humble  worship,  and 
walk  in  loving  service  before  the  Throne,  the  river 
of  the  water  of  life  that  flows  from  under  it  will 
flow  into  us,  and  through  us,  and  out  of  us.  '  He 
that  believeth,  rivers  of  water  shall  flow  out  of 
him/ 


Ever-blessed  God !  who  dost  in  Thy  Divine  Love 
and  Power  reveal  Thyself  to  each  of  Thy  children 
as  far  as  he  can  possibly  bear  it,  increase  within  us, 
we  pray  Thee,  the  faith  through  which  alone  we  can 
know  or  receive  Thee.  Whether  Thou  comest  as 
the  Almighty,  or  the  Redeeming,  or  the  Indwelling 
God,  it  is  ever  faith  Thou  seekest,  and  according  to 
faith  we  receive.  O  Father!  convince  us  deeply 
that  we  have  just  as  much  of  the  Spirit  as  we  have 
of  faith. 

Our  Holy  God !  we  know  that  it  is  Thy  Presence 
wakens  and  works  the  faith  in  the  soul  that  yields 
to  Thee.  Draw  us  mightily,  we  pray  Thee,  yea, 
irresistibly  into  Thy  Holy  Presence,  and  keep  ns 
waiting  there.  Oh,  deliver  us  from  the  terrible 
fascination  oi  world  and  flesh,  tiiat  Thy  Divine 
Glory  may  be  our  all-absorbing  desire,  and  our 
vshole  heart  emptied  to  receive  the  Holy  Spirit's 
revelation  of  Christ  within.  We  desire  to  take 
Thy  words,  and  let  them  dwell  richly  in  us.  We 
desire  in  stillness  of  soul  to  be  silent  unto  God  and 


272 


THE  SPIRIT  OF  CHRIST. 


Wiiit  for  Him ;  to  trust  and  believe  that  the  Father 
liath  given  us  His  Spirit  within  us,  and  is  in  secrolj 
working  to  reveal  His  Son.  0  God  !  we  do  livethd 
life  of  faith;  we  do  believe  in  the  Holy  Spiiit, 
Amen. 


b 


I     ' 


I'l 

'I' . 

ii 


1.  Faith  1$  the  one  thing  that  pleaaea  Qod.  In  all  worship  and  wt,rl  indk 
is  acceptable  to  God  in  Christ  Jesus,  it  is  faith  that  receives  the  ies:ii/iOii^ 
that  we  are  well-pleasing  to  Him.  And  why?  Because  faith  goej  ^u:  c/ 
se'f,  gives  God  alone  the  glory,  only  looks  to  God's  Son,  and  is  rrcept/ue  of 
God's  Spirit.  Faith  is  not  merely  the  positive  conviction  that  God' t  word  at 
promise  is  true  :  this  confidence  there  may  be,  euen  in  the  power  o'/  the  flesh. 
Faith  is  the  spiritual  organ  of  the  soul,  through  which  it  waits  on  the  Living 
God,  listens  to  Him,  takes  His  words  from  Himself,  has  communion  with  Him. 
It  is  as  this  habit  of  soul  is  cultivated,  as  the  whole  life  we  live  is  by  faith, 
that  the  Spi  it  can  enter  freely  and  flow  fully.  'He  that  believeth,  rivers  shall 
flow  out  of  him.' 

2.  '  Ihe  Spirit  is  called  (1  Pet.  I.  21)  the  Incorruptible  seed,  because  He  ia 
cast  into  the  soul  with  the  \^ord,  as  its  prolific  virtue :  the  Word  is  the 
seed  materially,  but  the  Spirit  ia  the  seed  virtually.' — Goodwin, 

I?.  You  long  for  the  power  cf  the  Holy  Spirit  to  keep  you  ever  locking  to 
JesuSj  to  reveal  Jesus  as  ever  present  as  a  Saviour  from  sin — 'only  believe.' 
Begin  each  day  with  a  quiet  act  of  meditation  and  faith.  In  quiet  self- 
collectedness  turn  inward,  not  to  see  the  work  the  Holy  Spirit  does,  but  to 
yield  your  spirit  to  Him  who  dwells  there  in  secret.  Say  in  deep  humility : 
I  have  within  me,  small  and  hidden,  the  Seed  of  the  Kingdom,  the  Seed  of  the 
Eternal  Life.  I  have  found  the  Seed  of  the  Living  Word,  the  Seed  of  God, 
within  me.  I  know  now  where  it  dwells.  Bow  before  God  in  feat  :x.nd 
trembling,  because  He  worketh  in  you,  and  let  faith  take  time  before  Him  to 
become  confident  and  fully  conscious:  I  have  the  Holy  Spirit  within  me 
this  day. 

4.  'His  seed  abideth  in  him,  and  he  cannot  sin.'  Qo  out  into  daily  life  in 
the  strength  of  the  faith  that  the  Holy  Spirit  dwells  within,  and  that  the 
Father  will  grant  that  He  works  effectually  to  keep  you  from  sinning.  Pause 
frequently,  in  holy  self-recollection,  to  let  the  Spirit  remind  you  that  you  are 
God's  Holy  Temple.  And  say  with  holy  trembling :  I  bear  within  me  the 
Living  Seed  of  the  Life  of  God. 

6.  As  individual  believirs  enter  into  this  life  of  faith  and  walk  in  it,  thera 
mill  be  f:ower  to  pray  for  the  Spirit  coming  from  above  in  power  on  allfieah. 


\ 


.•sV"T. 


1 


WALKING  JiY  THE  SPllUT. 


273 


i 


Twenty- EIGHTH   Day. 


THE  SPIRIT  OF  CHRIST. 


JKalfeing  iig  tfte  Spirit 

•Walk  by  the  Spirit,  and  ye  shall  not  fulfil  the  lust  of  tb« 
flesh.  They  that  are  of  Christ  Jesus  huve  crucified  the  flesh, 
w.th  the  passions  and  lusts  thereof.  If  we  live  by  ttie  Spirit,  by 
the  Spirit  let  us  also  walk.' — Gal.  v.  16,/  24,  25. 

'  TF  we  live  by  the  Spirit,  by  the  Spirit  let  us 
-L  walk.'  These  words  suggest  to  us  very 
clearly  the  difference  between  the  sickly  and  the 
healthy  Christian  life.  In  he  former  the  Christian 
is  content  to  'live  by  tt  Spirit;'  he  is  satisfied 
with  knowing  that  he  ha.^  lie  new  life;  but  he  does 
not  walk  by  the  Spirit.  The  true  believer,  on  the 
contrary,  is  not  con  ten'  vithout  having  liis  whole 
walk  and  conversation  in  the  power  of  the  Spirit. 
He  walks  by  the  Spirit,  and  so  does  not  iulfil  the 
lusts  of  the  flesh. 

As  the  Christian  strives  thus  to  walk  wortliy  of 
God  and  well-pleasing  to  -liui  in  all  things,  he  is 
often  sorely  troubled  at  tlie  power  of  sin.  and  asks 
what  the  cause  may  be  that  he  so  often  fails  in 


^ 


i^A 


r 


I 


274 


THE  SPIRIT  OF  CHRIST. 


conquering  it.  The  answer  to  this  question  he 
ordinarily  finds  in  his  want  of  faith  or  faithfuhiess, 
in  his  natural  feebleness  or  the  mighty  power  of 
Satan.  Alas !  if  he  rests  content  with  this 
solution.  It  is  well  for  him  if  he  press  on  to  find 
the  deeper  reason  why  all  these  things,  from  which 
Christ  secured  deliverance  for  him,  still  can  over- 
come. One  of  the  deepest  secrets  of  the  Christian 
life  is  the  knowledge  that  the  one  great  power  that 
keeps  the  Spirit  of  God  from  ruling,  that  the  last 
enemy  that  must  yield  to  Him,  is  the  tiesh.  He 
that  knows  what  the  flesh  is,  how  it  works  and  how 
it  must  be  dealt  with,  will  be  conqueror. 

We  know  how  it  was  on  account  of  their 
ignorance  of  this  that  tl  p  Galatians  so  sadly  failed. 
It  was  this  led  them  to  attempt  to  perfect  in  the 
flesh  what  was  begun  in  the  Spirit  (iii.  3).  It  was 
this  made  them  a  prey  to  those  who  desired  *  to 
make  a  fair  show  in  the  flesh '  that  they  might 
*  glory  in  the  flesh '(vi.  12,  13).  Tliey  knew  n(»t 
how  incorrigibly  corrupt  the  flesh  was.  They 
knew  not  that,  as  sinful  as  our  nature  is  when 
fulfilling  its  own  lusts,  as  sinful  is  it  when  mak- 
ing '  a  fair  show  in  the  flesh  ; '  it  apparently  yields 
itself  to  the  service  of  God,  and  undertakes  to 
perfect  what  the  Spirit  had  begun.  Because  they 
knew  not  this,  they  were  unable  to  check  tlie 
flesh  in  its  passions  and  lusts ;  these  obtained 
the  victory  over  them,  so  that  they  did  what  they 
did  not  wish.  They  knew  not  that,  as  long  as  the 
fiesli,  seii-effoit,  and  self-will  had  any  influence  in 


\> 


; 


WALKING  BY  THE  SPIRIT. 


275 


le 
liu 


serving  God,  it  would  remain  strong  to  serve  sin,  ami 
that  the  only  way  to  render  it  impotent  to  do  <}vil 
"was  to  render  it  impotent  in  its  attef/<pt»  to  do  go<'>d. 

It  is  to  discover  the  truth  of  God  con/^/rning  the 
flesh,  both  in  its  service  of  God  and  of  sin,  that  this 
Fwpistle  was  written.  Paul  wants  to  teach  thern 
how  the  Spirit,  and  the  Spirit  alone,  is  the  power  of 
the  Christian  life,  an.d  liow  this  cannot  be  except 
as  the  flesh,  with  all  that  it  means,  is  utterly  and 
entirely  set  aside.  And  in  answer  to  tlie  question 
how  this  can  be,  he  gives  the  wonderful  answer 
wldch  is  one  of  the  central  thoughts  of  God's 
revelation.  Tl\e  cr'-^'fixion  and  death  of  Christ 
is  the  revelation  r.oi  only  of  an  atonement  for 
sin,  but  of  a  power  which  frees  from  the  actual 
dominion  of  sin,  as  it  is  rooted  in  the  flesh.  When 
Paul  in  the  midst  of  his  teaching  about  ihe  walk 
in  the  Spirit  (16-26)  tells  us,  'They  that  aro 
Christ's  have  crucified  the  flesh  with  its  passions 
and  lusts,'  he  tells  us  what  the  only  way  is  in 
which  deliverance  from  tlie  flesh  is  to  be  found. 
To  understand  this  word,  '  crucified  the  flesh,'  and 
abide  it,  is  the  secret  of  walking  not  after  the 
flesh  but  after  the  Spirit.  Let  each  one  who  longs 
to  walk  by  the  Spirit  try  to  enter  into  its  meaning. 

*  Thefiesli — in  Scripture  this  expression  means  the 
wliole  of  our  human  nature  in  its  present  condition 
under  the  power  of  sin.  It  includes  our  whole 
being,  spirit,  soul,  and  body.  After  the  fall,  God 
said,  *  man  is  flesh  *  (Gen.  vi.  3).  All  his  powers, 
intellect,  emotions,  will, — all  are  under  the  power  ol 


276 


THE  SPIRIT  OF  CHRIST. 


the  flesh.  Scripture  speaks  of  the  will  of  the  flesh, 
ot*  the  mind  of  the  flesh  (fleshly  iniiui),  of  the  passions 
and  lusts  of  the  flesh.  It  tells  us  that  in  our 
flesh  dwelleth  no  good :  the  mind  of  the  flesh  is  at 
enmity  against  God.  On  this  ground  it  teaches 
that  nothing  that  is  of  the  flesh,  that  the  fleshly 
mind  or  will  thinks  or  does,  however  fair  the  show 
it  makes,  and  however  much  men  may  glory  in  it, 
can  have  any  value  in  the  sight  of  Gud.  It  warns 
us  that  our  greatest  danger  in  religion,  the  cause  of 
our  feebleness  and  failure,  is  our  having  confidence  in 
the  flesh,  its  wisdom  and  its  work.  It  tells  us  that, 
to  be  pleasing  to  God,  this  flesh,  with  its  self-will 
and  self- effort,  must  entirely  be  dispossessed,  to 
make  way  for  the  willing  and  the  working  of 
Another,  even  the  Spirit  of  God.  And  that  the 
only  way  to  be  made  free  from  the  power  of  the 
ilesh,  and  have  it  put  out  of  the  way,  is  to  have  it 
crucified  and  given  over  to  the  death. 

'  They  thjit  are  of  Christ  Jesus  have  crucifi^tiJ  the 
flesh.'  Men  often  speak  of  crucifying  the  flesli  as 
a  thing  that  has  to  be  done.  Scripture  always 
speaks  of  it  as  a  thing  that  has  been  done,  an 
accomplished  fact.  'Knowing  this,  that  our  old 
man  vms  crucified  with  Hiui.'  *  /  have  been  crucified 
with  Christ.'  *  They  that  are  of  Christ  Jesus  have 
crucified  the  flesh.'  *  The  cross  of  our  Lord  Jesus 
Christ,  through  wliich  the  world  hath  been  crucified 
unto  me,  and  I  unto  the  world.'  What  Christ, 
through  the  Eternal  Spirit,  did  on  the  cross.  He 
did  not  as  an  individual,  but  in  the  name  of  that 


WALKING  BY  THE  SPIllIT. 


277 


1     ~ 


i 


human  nature  which,  as  its  Head,  He  had  taken 
upon  Himself.  Every  one  who  accepts  of  Christ 
receives  Him  as  the  Crucified  One,  receives  not 
only  the  merit,  but  the  power  of  His  crucifixion, 
is  united  and  identified  with  Him,  and  is  called 
on  intelligently  and  voluntarily  to  realize  and 
maintain  that  identification.  '  They  that  are  of 
Christ  Jesus'  have,  in  virtue  of  their  accepting 
the  crucified  Christ  as  their  life,  given  up  their 
flesh  to  that  cross  which  is  of  the  very  essence  of 
the  person  and  character  of  Christ  as  He  now  lives 
in  heaven ;  they  *  have  crucified  the  flesh  with  its 
passions  and  lusts.'  ^ 

But  what  does  this  mean :  *  They  have  crucified 
the  flesh'?  Some  are  content  with  the  general  truth: 
the  cross  takes  away  the  curse  which  there  was  on 
the  flesh.  Others  think  of  causing  the  flesh  pain 
and  suffering,  of  the  duty  of  denying  and  mortify- 
ing it.  Others,  again,  of  the  moral  influence  the 
thought  of  the  cross  will  exercise.  In  each  of  these 
views  there  is  an  element  of  truth.  But  if  they 
are  to  be  realized  in  power,  we  must  go  to  the  root- 
thought  :  to  crucify  the  flesh  is,  to  give  it  over  to 
the  curse.  The  Cross  and  the  Curse  are  inseparaVjle 
(Deut.  xxi.  23;  Gal.  iii.  i:^).  To  say,  'Our  old 
man  has  been   crucified  with   Him,'   '  I  have  been 

'  In  The  Law  of  Liberty  in  the  Spiritual  Life,  by  Rev.  E.  H. 
Hopkins  will  l)e  found  a  singulnrly  clear  and  scriptural  exposition 
of  the  Life  of  F.ii'li.  The  chapters  on  Conformity  to  the  Death  of 
Chiist  and  on  Conttict  will  he  found  most  helpful  to  the  right 
un  I  rstauJiug  of  the  relation  of  the  believer  to  the  Flesh  and  th« 
Spirit, 


I 
If 


278 


THE  SPIUIT  OF  CHRIST. 


in 


crucified  with  Christ,*  means  something  very  solemn 
and  awful.  It  means  this:  I  have  seen  tiiat  my 
old  nature,  myself,  deserves  the  curse ;  that  there 
is  no  way  of  getting  rid  of  it  but  by  death :  I . 
voluntarily  give  it  to  the  death.  I  have  accepted 
as  my  life  the  Christ  who  came  to  give  Himself,  His 
flesh,  to  the  cursed  death  of  the  cross;  who  received 
His  new  life  alone  owing  to  that  death  and  in 
virtue  of  it :  I  give  my  old  man,  my  flesh,  self, 
with  its  will  and  work,  as  a  sinful,  accursed  thing, 
to  the  cross.  It  is  nailed  there :  in  Christ  I  am 
dead  to  it,  and  free  from  it.  It  is  not  yet  dead ; 
but  day  by  day  in  union  with  Christ  will  I  keep  it 
there,  making;  dead,  as  they  still  seek  to  rise  up, 
every  one  of  its  members  and  deeds  in  the  power 
of  the  Holy  Spirit. 

The  power  of  this  truth  depends  upon  its  being 
known,  accepted,  and  acted  on.  If  I  only  know 
the  cross  in  its  Substitution,  but  not,  as  Paul 
gloried  in  it,  in  its  Fellowship  (Gal.  vi.  14),  I  never 
can  experience  its  power  to  sanctify.  As  the  blessed 
truth  of  its  Fellowship  dawns  upon  me,  I  see  how 
by  faith  I  enter  into  and  live  in  spiritual  com- 
munion with  that  Jesus  who,  as  my  Head  and 
Leader,  made  and  proved  the  cross  the  only 
ladder  to  the  Throne.  This  spiritual  union,  main- 
tained by  faith,  becomes  a  moral  one.  I  have  tha 
same  mind  or  disposition  that  was  in  Christ  Jesus. 
I  regard  the  flesh  as  sinful,  and  only  fit  for  the 
curse.  I  accept  the  cross,  with  its  death  to  what 
is  flesh,  secured  to  me  in  Jesus,  as  the  only  way  to 


WALKING  BY  TIIK  SPIRIT. 


279 


bacome  free  from  the  power  of  self,  and  to  walk  in 
the  new  life  by  the  Spirit  of  Clirist. 

The  way  in  which  this  faith  in  the  power  of  tho 
cross,  as  at  once  the  revelation  and  the  removal  of 
the  curse  and  the  power  of  the  flesh,  is  very  simple, 
and  yet  very  solemn.  I  begin  to  understand  that 
my  one  danger  in  living  by  the  Spirit  is  yielding 
to  the  flesh  or  self  in  its  attempt  to  serve  God.  I 
see  that  it  renders  the  cross  of  Christ  of  none  eff'ect. 
(1  Cor.  i.  17  ;  Gal.  iii.  3,  v.  12,  13 ;  Phil.  iii.  3,  4 ; 
Col.  ii.  18-23.)  I  see  how  all  that  was  of  man 
and  nature,  of  law  and  human  eftort,  was  for  ever 
judged  of  God  on  Calvary.  There  flesh  proved  that, 
with  all  its  wisdom  and  all  its  religion,  it  hated  and 
rejected  the  Son  of  God.  There  God  proved  how 
the  only  way  to  deliver  from  the  flesh  was  to  give 
it  to  death  as  an  accursed  thing.  I  begin  to 
understand  that  the  one  thing  I  need  is:  to  look 
upon  the  flesh  as  God  does ;  to  accept  of  the  death- 
warrani  the  cross  brings  to  everything  in  me  that  is 
of  the  flesh ;  to  look  upon  it,  and  all  that  comes 
from  it,  as  an  accursed  thing.  As  this  habit  of 
soul  grows  on  me,  I  learn  to  fear  nothing  so  much 
as  myself.  I  tremble  at  the  thought  of  allowing 
the  flesh,  my  natural  mind  and  will,  to  usurp  the 
place  of  the  Holy  Spirit.  My  whole  posture  to- 
wards Christ  is  that  of  lowly  fear,  in  the  conscious- 
ness of  having  within  me  that  accureed  thing  that 
i-  ever  ready,  as  an  angel  of  light,  to  intrude  itself 
jn  the  Holiest  of  all,  and  lead  me  astray  to  servo 
God,  not  in  the  Spirit  of  Christ,  but  in  the  power 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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23  WIST  MAIN  STRUT 

WnSTN.N.Y.  145M 

(716)  •72-4503 


280 


THE  SPIRIT  OF  CHRIST. 


that  is  of  nature.  It  is  in  such  a  lowly  fear  that 
the  believer  is  taught  to  believe  fully  the  need,  but 
also  the  provision,  of  the  Holy  Cpirit  to  take 
entirely  the  place  which  the  llesh  once  had,  and 
day  by  day  to  glory  in  the  cross,  of  which  lie  can 
say,  '  By  it  I  have  been  crucified  to  the  world/ 

We  often  seek  for  the  cause  of  failure  in  the 
Christian  life.  We  often  think  that  because  we 
are  sound  on  what  the  Galatians  did  not  under- 
stand,— ^justification  by  faith  alone, — their  danger 
was  not  purs.  Oh  that  we  knew  to  what  an  ^xtent 
we  have  allowed  the  flesh  to  work  in  our  religion ! 
Let  us  pray  God  for  grace  to  know  it  as  our 
bitterest  enemy,  and  the  enerny  of  Christ.  Free 
grace  does  not  only  mean  the  pardon  of  sin  ;  it 
means  the  power  of  the  New  Life  through  the  Holy 
Spirit.  Let  us  consent  to  what  God  says  of  the 
flesh,  and  all  that  comes  of  it:  that  it  is  sinful, 
condemned,  accursed.  Let  us  fear  nothing  bO  much 
as  the  secret  workings  of  our  flesh.  Let  us  accept 
the  teaching  of  God's  word :  '  In  my  flesh  dwelloth 
no  good  thing ;'  '  The  carnal  mind  is  enmity  against 
God.*  Let  us  ask  God  to  show  us  how  entirely  the 
Spirit  must  possess  us,  if  we  are  to  be  pleasing  to 
Him  in  all  things.  Let  us  believe  that  as  we  daily 
glory  in  the  cross,  and,  in  prayer  and  obedience, 
yield  the  flesh  to  the  death  on  the  cross,  Christ 
will  accept  our  surrender,  and  will,  by  His  Divine 
Power,  maintain  mightily  in  us  the  Life  of  the 
Spirit.  And  we  shall  learn  not  only  to  live  by  the 
Spirit,  but,  as  those  who  are  made  free  from  the 


WALKING  BY  THE  SPIRIT. 


281 


power  of  the  flesh,  by  its  crucifixion,  maintained  by 
faith,  in  very  deed  to  walk  by  the  Spirit. 


Blessed  God  !  I  beseech  Thee  to  reveal  to  me  the 
full  meaning  of  what  Thy  word  has  been  teaching  me, 
that  it  is  as  one  who  has  crucified  the  flesh  with  its 
pissions  and  lusts,  that  I  can  walk  by  the  Spirit. 

0  my  Father !  teach  me  to  see  that  all  that  is  of 
nature  and  oi  self  is  of  the  flesh  ;  that  the  flesh 
has  been  tested  by  Thee,  and  found  wanting,  worthy 
of  nothing  but  the  curse  and  death.  Teach  me  that 
my  Lord  Jesus  led  the  way,  and  acknowledged  the 
justice  of  Thy  curse,  that  I  too  might  be  willing  and 
have  the  power  to  give  it  up  to  the  cross  as  an 
accursed  thing.  Oh,  give  me  grace  day  by  day 
greatly  to  fear  before  Thee,  lest  I  allow  the  flesh  to 
intrude  into  the  work  of  the  Spirit,  and  to  grieve 
Him.  And  teach  me  that  the  Holy  Spirit  has 
indeed  been  given  to  be  the  life  of  my  life,  and  to  fill 
my  whole  being  with  the  power  of  the  death  and 
the  life  of  my  blessed  Lord  living  in  me. 

Blessed  Lord  Jesus !  who  didst  send  Thy  Holy 
Spirit,  to  secure  the  uninterrupted  enjoyment  of  Thy 
Presence  and  Thy  Saving  Power  within  us,  I  yield 
myself  to  be  entirely  Thine,  to  live  wholly  and  only 
under  His  leading.  I  do  with  my  whole  heart 
desire  to  regard  the  flesh  as  crucified  and  accursed. 
1  solemnly  consent  to  live  as  a  crucified  one. 
Saviour!  Thou  dost  accept  my  surrender;  I  trust 
in  Thee  to  keep  me  this  day  walking  through  the 
Spirit.     Amen. 


282 


THE  SPIRIT  OF  CHBIST. 


1.  Th9  Powr  of  Chrltt'a  Lift  cannot  nmrk  In  me  apart  ftom  tkc  power  of 
Hl»  death.  Hie  death  alone  deals  effectually  with  the  fieah,  with  aelf,  with  the 
natural  life,  to  make  way  for  the  new  Life,  the  Holy  Spirit.  Do  pray  to  see  how 
entirely  the  flesh  must  die,  how  really  and  entirely  the  Holy  Spirit  must  cast 
out  your  self -life,  ifi^e  It  to  reveal  In  you  the  Chrlst-Hfe. 

2.  Many  will  say  of  our  calling  the  flesh  the  natural  man,  the  life  itf  self, 
an  accursed  thing :  This  Is  an  hard  saying.  Oh,  It  Is  easy  to  encircle  the  cross 
with  flowers,  and  say  a  thousand  beautiful  things  about  It  But  what  Qod 
says  of  It  is  this :  The  cross  is  a  curse.  The  Son  of  Qod  on  the  cross  'was 
made  a  curse.'  If  my  flesh  Is  crucified,  It  can  only  be  because  It  Is  accursed. 
It  is  a  blessed  moment  In  a  life  when  a  man  gets  a  sight  of  what  a  cursed 
thing  sin  Is.  It  Is  a  still  more  blessed  thing,  and  may  work  a  deeper  humilia- 
tion, when  Sod  shows  a  man  what  an  accursed  thing  the  flesh  ts,  and  how  he 
has  cherished  It,  and  for  Its  sake  grleued  the  Holy  Spirit  cf  Qod. 

3.  The  flesh  and  the  Spirit  are  the  two  powers.  Under  the  rule  of  either, 
every  act  Is  done :  let  our  every  step  be  a  walk  after,  through  the  Spirit. 

4.  The  death  of  Christ  led  to  the  glory  where  He  received  and  gaoe  the 
Holy  Spirit.  It  Is  a  life  where  death  to  the  flesh  It  the  ruling  prlnctptCt 
In  which  the  power  of  the  Spirit  can  be  reoealed. 

6.  'And  the  Church,  walking  In  the  fear  tf  the  Lord,  and  in  the  comfort 
of  the  Holy  Qhost,  was  multiplied.'  A  deep,  lowly  fear  of  the  Holy  Preeence 
within,  a  fear  of  listening  to  self  Instead  of  Him,  Is  one  secret  of  walking 
In  the  comfort  of  the  HqI§  0AMt    'Be,  tktn,  Ui  Ut/tv  qf  tkt  Ur4  all  tht 


THE  SPiRIT  OF  LOYB. 


t' , 


Twenty-ninth  Day. 


THE   SPIRIT   OF   CHRIST. 

5ri)e  Spirit  of  lobe* 

!  'The  fruit  of  the  Spirit  is  IotoZ-Oal.  ▼.  22. 

*  I  bateech  yon  by  the  love  of  the  Spirit*  —Rom.  xy.  80. 
t  'Who   alao   declared  nnto  u  your  love  in  the   Spirit* 
CoL.  i.8. 


OUR  subject  to-day  leads  us  up  into  the  very 
centre  of  the  inner  sanctu^ry.  We  are  to 
think  of  the  Love  of  the  Spirit  We  shall  have  to 
learn  that  love  is  not  only  one,  among  others,  of  the 
graces  of  the  Spirit,  is  not  only  the  chief  among 
them,  but  that  the  Spirit  is  indeed  nothing  less 
than  the  Divine  Love  itself  come  down  to  dwell 
in  us,  and  that  we  have  only  so  much  of  the  Spirit 
as  we  have  of  Love. 

God  is  a  Spirit:  God  is  Love.  In  these  two 
words  we  have  the  only  attempt  that  Scripture 
makes  to  give  us,  in  human  language,  what  may  be 
called  a  definition  of  God.^     As  a  Spirit,  He  has 

^  The  third  expression  of  the  same  sort,  God  is  Light,  is  a 
figurative  one. 


284 


THE  SPIRIT  OF  CHRIST. 


life  in  Himself,  is  independent  of  all  around  Hiin,  and 
has  power  over  all  to  enter  into  it,  to  penetrate  it 
with  His  own  life,  to  communicate  Himself  to  it. 
It  is  through  the  Spirit  that  God  is  the  Father  of 
spirits,  that  He  is  the  God  of  creation,  that  He  is 
the  God  and  Eedeemer  of  man.  All  life  is  owing 
to  the  Spirit  of  God.  And  it  is  so  because  God  is 
Love.  Within  Himself  He  is  Love,  as  seen  in  the 
Father  giving  all  He  hath  to  the  Son,  and  the  Son 
S(;eking  all  He  has  in  the  Father.  In  this  life  of 
Love  between  the  Father  and  the  Son  the  Spirit  is  the 
bond  of  fellowship.  The  Father  is  the  Loving  One, 
the  Fountain ;  the  Son  the  Beloved  One,  the  great 
Reservoir  of  Love,  ever  receiving  and  ever  giving 
back ;  the  Spirit  the  Living  Love  that  makes  them 
One.  In  Him  the  Divine  Life  of  Love  hath  its 
ceaseless  flow  and  overflowing.  It  is  that  same  love 
with  which  the  Father  loves  the  Son  that  rests  on 
us  and  seeks  to  fill  us  too,  and  it  is  through  the 
Spirit  that  this  Love  of  God  is  revealed  and  com- 
municated to  us.  In  Jesus  it  was  the  Spirit  that 
led  Him  to  the  work  of  love  for  which  he  was 
anointed,  to  preach  glad  tidings  to  the  poor  and 
deliverance  to  the  captives;  through  that  same 
Spirit  He  offered  Himself  a  sacrifice  for  us.  The 
Spirit  comes  to  us  freighted  with  all  the  love  of 
God  and  of  Jesus:  the  Spirit  is  the  Love  of 
God. 

And  when  that  Spirit  enters  us,  His  first  work  is, 
*  The  love  of  God  is  shed  abroad  in  our  hearts 
by   the   Holy  Ghost   which  was   given    unto   us.' 


THE  SPIRIT  OF  LOVE. 


285 


What  He  gives  is  not  only  the  faith  or  tlie  experi- 
ence of  how  greatly  CJod  loves,  but  something 
infinitely  more  glorious.  The  Love  of  God,  as  a 
spiritual  existence,  as  a  Living  Power,  enters  our 
hearts.  It  cannot  be  otherwise,  for  the  Love  of  God 
exists  in  the  Spirit ;  the  outpouring  of  the  Spirit  is 
the  inpouring  of  Love.  This  Love  now  possesses  the 
heart :  that  one  same  Love  with  which  God  loves 
Jesus,  and  ourselves,  and  all  His  children,  and  which 
overflows  to  all  the  world,  is  within  us,  and  is,  if  we 
know  it,  and  trust  it,  and  give  up  to  it,  the  power 
for  us  to  live  in  too.  The  Spirit  is  the  Life  of  the 
Love  of  God ;  the  Spirit  in  us  is  the  Love  of  God 
taking  up  abode  within  us. 

Such  's  the  relation  between  the  Spirit  and  the 
Love  of  God ;  let  us  now  consider  the  relation 
between  our  spirit  and  love.  We  must  here  again 
refer  to  what  has  been  said  of  man's  threefold 
nature,  body,  soul,  and  spirit,  as  constituted  in 
creation  and  disorganized  by  the  fall.*  We  saw 
how  the  soul,  as  the  seat  of  self-consciousness,  was 
to  be  subject  to  the  spirit,  the  seat  of  the  God- 
consciousness.  And  how  sin  was  simply  self- 
assertion,  the  soul  refusing  the  rule  of  the  spirit  to 
gratify  itself  in  the  lust  of  the  body.  The  fruit  of 
that  sin  was  that  self  ascended  the  throne  of  the 
soul,  to  rule  there  instead  of  God  in  the  spirit. 
Selfishness  thus  became  the  ruling  power  in  man's 
life.  The  self  that  had  refused  God  His  right  at 
once  refused  fellow-man  his  due,  and  the  terrible 

»  See  Note  a 


286 


THE  SPIRIT  OF  CHRIST. 


story  of  sin  in  the  world  is  simply  the  history  of 
the  origin,  the  growth,  the  power,  the  reign  of  self. 
And  it  is  only  when  the  original  order  is  restored, 
when  the  soul  gives  the  spirit  the  precedence  it 
claims,  and  self  is  denied  to  make  way  for  God, 
that  selfishness  will  be  conquered,  and  love  toward 
our  brother  flow  from  love  toward  God.  In  other 
words,  as  the  renewed  spirit  becomes  the  abode  of 
tlie  Sjiirit  of  God  and  His  love,  and  as  the  regenerate 
man  yields  himself  to  let  the  Spirit  have  sole  sway, 
that  love  will  again  become  our  life  and  our  joy. 
To  every  disciple  the  Master  says  here  again,  '  Let 
him  deny  ulf^  and  I'ollow  me.'  Many  a  one  has 
sought  in  vain  *^o  follow  Jesus  in  His  life  of  love, 
and  could  not,  because  he  neglected  what  was  so 
indispensable — denying  self.  Self  following  Jesus 
always  fails,  because  it  cannot  love  as  He  loves. 

If  we  understand  this,  we  are  prepared  to  admit 
the  claim  that  Jesus  makes,  and  that  the  world 
makes  too,  that  our  proof  of  discipleship  ifi  to  be 
Love.  The  change  we  profess  to  have  undergone  is 
80  Divine,  the  deliverance  from  the  power  of  self 
and  sin  so  complete,  the  indwelling  of  the  Spirit  of 
God's  love  is  so  real  and  true,  and  the  provision 
thus  made  to  enable  us  to  live  so  sufficient,  that 
love,  or  the  new  commandment,  as  the  fulfilling  of 
♦^.lie  law,  ought  to  be  the  natural  ovei'flow  of  the  new 
life  in  every  believer.  That  it  is  not  so  is  simply 
another  proof  of  how  little  believers  understand 
*Aeir  calling  to  walk  after  the  Spirit,  really  to  be 
Apliitual  men.     All  the  complaints  that  are  con- 


THE  SPIRIT  OF  LOVK. 


287 


tinually  being  made  by  ourselves,  or  thoso  around 
us,  of  tempers  unconquered  and  of  selfisliness 
prevailing,  of  harsh  judgments  and  unkind  words, 
of  the  want  of  a  Christlike  meekness  and  patience 
and  gentleness,  of  the  little  that  is  really  being 
done  by  the  majority  of  Christians  in  the  way  of 
self-sacrifice  for  the  social  and  religious  needs  of  the 
perishing  around  them, — all  this  is  simply  the 
proof  that  it  has  not  yet  been  understood  that  to 
be  a  Christian  just  means  to  have  the  Spirit  of 
Christ ;  just  means  to  have  His  Love,  to  have  been 
made  by  Him  a  fountain  of  Love  springing  up  and 
flowing  out  in  streams  of  living  water.  We  know 
not  what  the  Spirit  is  meant  to  be  in  us,  beca\;se 
we  have  not  accepted  Him  for  what  the  Master 
gave.     We  are  more  carnal  than  spiritual. 

It  was  thus  with  the  Corinthians.  In  them  we 
see  the  remarkable  phenomenon  of  a  Church, '  in 
everything  enriched  in  Christ,  in  all  utterance,  and 
all  knowledge,  coming  behind  in  no  gift,' '  abounding 
in  everything  in  faith,  and  utterance,  and  knowledge,* 
and  yet  so  sadly  wanting  in  love.  The  sad  spectacle 
teaches  us  how,  under  the  first  movings  of  the  Holy 
Spirit,  the  natural  powers  of  the  soul,  knowledge, 
faith,  utterance,  may  be  mightily  affected,  without 
self  yet  being  entirely  surrendered ;  and  how  thus 
many  of  the  gifts  of  the  Spirit  may  be  seen,  while 
the  chief  of  all,  Love,  is  sadly  wanting.  It  teaches 
us  how  to  be  truly  spiritual.  It  is  not  enough  for 
the  Spirit  to  take  hold  of  these  natural  soul-endow- 
ments and  rouse  them  to  exercise  in  God's  service* 


288 


THE  SI»IUIT  OP  CHUIST. 


Something  more  is  needed.  He  lias  entered  the 
soul,  that  tlirough  it  He  may  obtain  a  fixed  and 
undivided  sway  in  soul  and  sjjirit  both,  that  with 
self  deposed  God  may  reign.  And  the  token  that 
self  is  deposed  and  that  Ood  does  reign  will  be  -» 
Love  ;  the  surrender  and  the  power  to  r  junt  nothing 
Life  but  Love,  a  life  in  the  love  of  the  Spirit. 

Not  very  different  was  the  state  of  the  Galatians, 
to  whom  the  words,  '  The  fruit  of  the  Spirit  is 
Love,'  were  addressed.  Tiiough  their  error  was  not 
that  of  the  Corinthians,  boasting  of  gifts  and  know- 
ledge, but  a  seeking  after  and  trusting  in  carnal 
observances  and  ordinances,  the  result  was  in 
both  the  same — the  Spirit's  full  dominion  was  not 
accepted  in  the  inner  life  of  love,  and  so  the  flesh 
ruled  in  them,  causing  bitterness  and  envy  and 
enmity.  And  even  so  it  is  still  in  much  of  what 
bears  the  name  of  the  Christian  Church.  On  the 
one  hand  the  trust  in  gifts  and  knowledge,  in  sound- 
ness of  creed  and  earnestness  of  work,  on  the  other 
the  satisfaction  in  forms  and  services,  leaves  the 
flesh  in  full  vigour,  not  crucified  with  Christ,  and  so 
the  Spirit  is  not  free  to  work  out  true  holiness  or  a 
life  in  the  power  of  Christ's  love.  Oh,  do  let  us 
learn  the  lesson,  and  pray  God  very  fervently  to 
tea«h  it  to  His  people,  that  a  Church  or  a  Christian 
professing  to  have  the  Holy  Spirit  must  prove  it  in 
the  first  place  by  the  exhibition  of  a  Christlike  love. 
Both  in  its  gentleness  in  bearing  wrong,  and  in  its 
life  of  self-sacrifice  to  overcome  the  wrong,  and  to 
save  all  who  are  under  its  power,  the  life  of  Christ 


THE  SPIRIT  l)F  LOVE. 


289 


must  be  repeated  in  His  nicmbers.     The  Spirit  is 
indeed  the  Ix>ve  of  God  come  down  to  \\s} 

As  searching  and  solemn  as  this  truth  is  in  this 
aspect,  so  comforting  and  encouraging  is  it  in  nnother. 
The  Spirit  is  the  Love  of  God  come  down  to  us. 
Then  we  have  that  love  wilhin  our  reach  ;  it  is 
indeed  dwelling  within  us.  Since  the  day  when,  in 
believing,  we  were  sealed  with  the  Holy  (ihost,  the 
love  of  God  has  been  shed  abroad  in  our  hearts. 
'  The  love  of  God  Iiath  been  shed  abroad  in  our  hearts, 
through  the  Holy  Ghost  which  was  given  unto  us.' 
Though  there  may  have  been  little  to  see  of  it  in 
our  lives,  though  wc  ourselves  have  hardly  felt  or 
known  it,  though  the  blessing  has  been  unrecognised, 
there  it  was ;  with  the  floly  Spirit  came  down  the 
Love  of  God  into  our  hearts ;  the  two  could  never 
be  separated.  And  if  we  would  now  come  to  the 
experience  of  the  blessing,  we  must  just  begin  by  a 
very  simple  faith  in  what  the  word  says.  The  word  is 
Spirit-breathed,  the  Divinely-prepared  organ  through 
which  the  Spirit  reveals  what  He  is  and  does.  As 
we  take  that  word  as  Divine  Truth,  the  Spirit  will 
make  it  Truth  in  us.  Let  us  believe  that  the  Holy 
Spirit,  possessor  and  bearer  to  us  of  all  God's  Love, 
has  been  within  our  heart  with  all  that  Love  ever 
since  we  became  God's  children.  Because  the  veil 
of  the  flesh  has  never  been  rent  in  us,  the  out- 
streaming  and  power  of  that  Love  has  been  but 
feeble,  and  hidden  from  our  consciousness.  Let 
us    believe    that    He  dwells  within  us,    to    reveal 

^  See  on  the  Love  of  Christ  dwelling  in  us,  Note  P. 

T 


290 


TIIK  SPIRIT  OF  CHRIST. 


within  us,  as  the  Power  of  our  Life,  the  Love  of 
God. 

In  this  fai:h,  that  the  Love-shcdiiin;,'  Spirit  is 
within  us,  let  us  look  up  to  the  Father  in  earnest 
])rayer,  to  plead  for  His  mij,'hty  workinj^  in  our 
inner  man,  that  Christ  may  dwell  in  our  hearts, 
that  we  may  be  rooted  and  grounded  in  love,  that 
our  whole  life  may  have  its  strength  and  nourish- 
ment in  love.  As  the  answer  comes,  the  Spirit  will 
first  reveal  to  us  the  Ix>ve  of  God,  the  Love  of  the 
Father  to  Christ  as  His  Love  to  us,  the  Love  of  Christ 
to  us,  the  same  with  which  the  F'ather  loved  Him. 
Through  the  same  Spirit  this  love  then  rises  and 
returns  to  its  Source,  as  our  love  to  God  and  Christ. 
And  because  that  Spirit  has  revealed  that  same  love 
to  all  God's  children  around  ns,  our  experience  of  it 
as  coming  from  God,  or  returning  up  to  God,  is  ever 
one  with  love  to  the  brethren.  Just  as  the  water 
descending  in  rain,  and  flowing  out  as  fountains  or 
streams,  and  rising  up  to  heaven  again  as  vapour^ 
is  all  one,  so  the  Love  of  God  in  its  threefold  form ; 
His  Love  to  us,  our  love  to  Him,  and  the  love  to 
each  other  as  brethren.  The  Love  of  God  is  within 
thee  by  the  Holy  Spirit:  believe  it,  and  rejoice  in 
it ;  yield  thyself  to  it  as  a  Divine  fire  consuming 
the  sacrifice  and  lifting  it  heavenward  :  exercise  and 
practise  it  in  intercourse  with  every  one  on  earth. 
Then  thou  shalt  understand  and  prove  that  the 
Spirit  of  God  is  the  Love  of  God. 


Blessed   Lord   Jesus !  in   holy  reverence  I  bo¥? 


THE  SPIUIT  OP  LOVE. 


291 


he 


)^ 


before  Tlice  as  Love  Tncnrnate.  The  Fatlier's  lovo 
f;ave  Thee.  Thy  coming  was  a  mission  of  Love. 
Thy  whole  life  was  Love  ;  Thy  death  its  Divine  seal. 
The  one  commandment  Thou  gavest  Thy  disciples 
was  Love.  Tiiy  one  prayer  before  the  throne  is 
that  Thy  disciples  may  be  one,  as  Thou  with  the 
Father,  and  that  His  Love  may  be  in  them.  The 
one  chief  trait  of  Thy  likeness  Thou  longest  to  see 
in  us  is,  that  we  love  even  as  Thou  lovest.  The 
one  irresistible  proof  to  the  world  of  Thy  Divine 
mission  will  be  the  love  of  Thy  disciples  to  each 
other.  And  the  Spirit  tliat  comes  from  Thee  to  us 
is  the  very  Spirit  of  Thy  self-sacrificing  love,  teach- 
ing Thy  saints  to  live  and  die  for  others,  as  Thou 
didst. 

Holy  Lord  Jesus !  look  upon  Thy  Church,  look 
upon  our  hearts.  And  wherever  Thou  seest  that 
there  is  not  love  like  Thine,  oh,  make  haste  and 
deliver  Thy  saints  from  all  that  is  still  selfish  and 
unloving !  Teach  them  to  yield  that  self,  which 
cannot  love,  to  the  accursed  cross,  to  await  the  fate 
it  deserves.  Teach  us  to  believe  that  we  can  love, 
because  the  Holy  Spirit  hath  been  given  us.  Teach 
us  to  begin  to  love  and  serve,  to  sacrifice  self  aiul 
live  for  others,  that  love  in  action  may  learn  its 
power,  may  be  increased  and  perfected.  Oh,  teach 
us  to  believe  that  because  Thou  livest  in  us.  Thy 
love  is  in  us  too,  and  we  can  love  as  Thou  dost. 
Lord  Jesus,  Thou  Love  of  God !  Thine  own  Spirit 
is  within  us ;  oh,  let  Him  break  through,  and  fill 
our  whole  life  with  love  I     Amen. 


292 


THB  SPIRIT  OP  CHRIST. 


7.  'The  way  whereby  the  Spirit  worketh  any  grace  In  the  believer  la  b% 
stirring  them  up  to  act  It.  The  Spirit  of  Qod  doth  not  effectually  work  looe, 
or  give  strength  to  love,  until  we  act  It ;  because  all  Inward  graces  are  dis- 
cerned by  their  acts,  as  seed  In  the  ground  by  its  springing.  We  cannot 
tee  or  feel  any  such  thing  as  love  to  Qod  or  man  In  our  hearts  before  we 
act  it.  We  knout  not  our  spiritual  strength,  except  as  we  use  and  exercise 
It' 

2.  'The  looe  of  Qod,'  the  fount  whence  flows  looe  to  men,  'hath  been  shed 
abroad  in  our  hearts  through  the  Holy  Qhost  which  was  given  unto  us.' 
The  love  is  there,  but  we  may  remain  Ignorant  of  it,  unless  we  begin  in  the 
faith  that  we  have  the  power  to  obey  the  command,  and  to  love  Qod  and 
man  with  our  whole  heart.  Faith  and  obedience  ever  precede  the  conscious 
enjoyment  and  experience  of  the  Spirit's  power.  As  Qod  Is  Love  to  you,  be 
you  Love  to  all  around.     'I  beseech  you,  by  the  Love  of  the  Spirit.' 

3.  Let  us  now  seek  to  kcf.yi  the  two  sides  of  the  truth  In  harmony.  On 
the  one  hand,  wait  much  in  Qod's  Holy  Presence  for  the  quickening  of  your 
faith  and  consciousness  that  iite  Love-shedding  Holy  Spirit  doth  dwell  In 
you,  doth  fill  you.  On  the  other,  glue  yourself,  apart  from  what  you  feel,  to  a 
whole-hearted  obedience  to  the  command  of  Looe,  and  act  out  in  your  life 
the  gentleness  and  forbearance,  the  kindlittess  and  helpfulness,  the  self- 
sacrifice  and  beneficence  of  Christ  Jesus.  Live  in  the  Love  of  Jesus,  and 
you  will  be  a  messenger  of  His  Love  to  every  dfsoiple  of  His  you  meet,  to 
every  one  who  doth  not  yet  know  Him.  The  more  intimate  your  commu- 
Aion  with  Jesus  and  the  life  of  heaven  is  through  the  Holy  Spirit,  the 
mora  accurate  will  your  translation  of  that  life  be  into  the  intercourse  of 
dally  life. 

4.  'No  man  hath  beheld  Qod  at  any  time  I  If  we  l07e  one  another,  Qod 
abldeth  In  us l'  The  compensation  for  not  beholding  Qod  Is  this:  we  have 
one  another  to  looe  t  If  we  do  this,  Qod  abldeth  In  us  l  We  have  not  to 
ask  If  our  brother  be  worthy :  Qod's  love  to  us  and  to  him  la  love  to  the 
unworthy.  It  Is  with  this  love,  tbe  Divine  lovfl^  the  Holy  Spirit  fills  ua, 
teaching  u$  to  loue  the  brethren  uiitk  U» 


m 


'■'^•. 


THE  UNITY  OF  THE  SPIRIT. 


293 


Thirtieth   Day. 


THE    SPIRIT    OF    CHRIST. 


Srfje  fflnitg  of  tlje  Spirit. 

*T1iat  ye  walk  with  all  lowliness  and  meekness,  with  long- 
•nffering,  forbearing  one  another  in  love;  giving  diligence  to 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace.  There  is 
one  body,  and  one  5p/>/t.'— Eph.  iv.  1-4. 

*  Now  there  are  diversities  of  gifts,  but  the  same  Spirit,  .  .  . 
All  these  worketh  one  and  the  same  Spirit^  dividing  to  each  one 
severally  even  as  He  will.  For  in  one  Spirit  were  we  all  bap- 
tized into  one  body ;  and  were  all  made  to  drink  of  one  Spirit* 
—1  Cob.  xii.  4,  11,  13. 

WE  know  how,  in  the  first  three  chapters  of  the 
Ephesians,  Paul  had  set  forth  the  glory  of 
Christ  Jesus  as  the  Head  of  the  Church,  and  the 
glory  of  God's  grace  in  the  Church  as  the  Body  of 
Christ,  indwelt  by  the  ^oly  Spirit,  growing  up 
into  an  habitation  of  God  through  the  Spirit,  and 
destined  to  be  filled  with  all  the  fulness  of  God. 
Having  thus  lifted  the  believer  to  his  true  place  in 
the  heavenlies,  with  his  life  hid  in  Christ,  he  comes 
with  him  down  to  his  life  in  the  earthlies,  and,  in 
the  second  half  of  the  Epistle,  teaches  how  he  is  to 
walk  worthy  of  nis  calling.    And  the  veiy  first  lesson 


294 


THE  SPimr  OF  CIIUIST. 


he  has  to  give  in  re^'ard  to  this  life  and  walk  on 
earth  (Eph.  iv.  1-4)  rests  on  the  foundation-truth 
that  the  Holy  Spirit  has  united  him  not  only  to 
Christ  in  heaven,  but  to  Christ's  body  on  earth.  The 
Spirit  dwells  not  only  in  Christ  in  heaven  and  in 
the  believer  on  earth,  but  very  specially  in  Christ's 
body,  with  all  its  members ;  and  the  full,  healthy 
action  of  the  Spirit  can  only  be  found  where  the 
right  relation  exists  between  the  individual  and  the 
whole  body,  as  far  as  he  knows  or  comes  into  contact 
with  it.  His  first  care  in  his  holy  walk  must  be, 
therefore,  to  give  diligence  that  the  unity  of  the 
Spirit  be  maintained  intact.  Were  this  unity  of 
the  one  Spirit  and  one  body  fully  acknowledged,  the 
cardinal  virtue  of  the  Christian  life  would  be  lowli- 
ness and  meekness  (vers.  2,  3),  in  which  each  would 
forget  and  give  up  self  for  others ;  and  all  would 
forbear  one  another  in  love  amid  all  differences  and 
shortcomings.  So  the  new  commandment  would 
be  kept,  and  the  Spirit  of  Christ,  the  Spirit  of 
Love  sacrificing  itself  wholly  for  others,  would 
have  free  scope  to  do  His  blessed  work. 

.  The  need  of  such  teaching  the  first  Epistle  to 
the  Corinthians  remarkably  illustrates.  In  that 
Church  there  were  abundant  operations  of  the 
workings  of  the  Holy  Spirit.  The  gifts  of  the 
Spirit  were  strikingly  manifested,  but  the  graces  of 
the  Spirit  were  remarkably  absent.  They  under- 
stood not  how  there  are  diversities  of  gifts,  but  the 
eame  Spirit ;  how,  amid  all  difference,  one  and  the 
saibe  Spirit  divides  to  each  severally  as  He  will; 


THE  UNITY  6v  THE  SPIRIT. 


295 


li 


liow  all  liad  been  baptized  in  one  Spirit  into  one 
body,  and  all  made  to  drink  of  one  Spirit.  They 
knew  not  the  noore  excellent  way,  and  that  the 
chief  of  all  the  ^ifts  of  the  Spirit  is  the  Love  that 
seeketh  not  its  own,  and  only  finds  its  life  and 
iis  happiness  in  others. 

To  each  believer  who  would  fully  yield  himself 
to  the  leading  of  the  Spirit,  as  well  as  to  the 
Church  as  a  whole,  in  its  longings  for  the  ex- 
perience in  power  of  all  that  the  indwelling  of  the 
Spirit  implies,  the  unity  of  the  Spirit  is  a  truth 
fraught  with  rich  spiritual  blessing.  In  previous 
writings  I  have  more  than  once  made  use  of  the 
expression  of  Pastor  Stockmaier :  *  Have  a  deep 
reverence  for  the  work  of  the  Holy  Spirit  within 
thee.'  That  injunction  needs  as  its  complement  a 
second  one :  Have  a  deep  reverence  for  the  work 
of  the  Holy  Spirit  in  thy  brother.  This  is  no  easy 
thing :  even  Christians,  in  other  respects  advanced, 
often  fail  here.  The  cause  is  not  difficult  to  dis- 
cover. In  our  books  on  education  we  are  taught 
that  the  faculty  of  Discrimination,  the  observing  of 
differences,  is  one  of  the  earliest  to  be  developed  in 
children.  Thr  DOwer  of  Combination,  or  the  ob- 
serving of  the  harmony  that  exists  amid  apparent 
diversity,  is  a  higher  one,  and  comes  later ;  as  the 
power  of  Classification,  in  its  highest  action,  it  is 
only  found  in  true  genius.  The  lesson  finds  most 
striking  exemplification  in  the  Christian  life  and 
Church.  It  needs  but  little  grace  to  know  where 
we    differ    from   other   Christians    or  churches,  to 


296 


THE  SPIRIT  OF  CHRIST. 


contend  for  our  views,  or  to  judge  their  errors  in 
doctrine  or  conduct.  But  this  indeed  is  grace, 
where,  amid  conduct  that  tries  or  grieves  us,  oi 
teaching  that  appears  to  us  unscripturai  or  hurtful, 
we  always  give  the  unity  of  the  Spirit  the  first 
place,  and  have  faith  in  the  power  of  love  to  main- 
tain the  living  union  amid  outward  separation. 

Keep  the  unity  of  the  Spirit:  such  is  God's 
command  to  every  believer.  It  is  the  New  Com- 
mandment, to  love  one  another,  in  a  new  shape, 
tracing  the  love  to  the  Spirit  in  which  it  has  its 
life.  If  you  would  obey  tho  command,  note  care- 
fully that  it  is  the  unity  of  the  Spirit  There  is  a 
unity  of  creed  or  custom,  of  church  or  choice,  in 
which  the  bond  is  more  of  the  flesh  than  of  the 
Spirit  Would  you  keep  the  unity  of  the  Spirit, 
remember  the  following  things. 

Seek  to  know  that  in  thyself  in  which  the  unity  is 
to  find  its  power  of  attachment  and  of  victory.  There 
is  much  in  thee  that  is  of  self  and  of  the  flesh,  and 
that  can  take  part  in  a  unity  that  is  of  this  earth, 
but  that  will  greatly  hinder  the  unity  of  the  Spirit. 
Confess  that  it  is  in  no  power  or  love  of  thine  own 
that  thou  canst  love ;  all  that  is  of  thyself  is  selfish, 
and  reaches  not  to  the  true  unity  of  the  Spirit.  Be 
very  humble  in  the  thought  that  it  is  only  what  is 
of  God  in  thee  that  can  ever  unite  with  what  ap- 
pears displeasing  to  thyself.  Be  very  joyful  in  the 
thought  that  there  is  indeed  that  in  thee  which  can 
conquer  self,  and  love  even  what  seems  unloving. 

Study  also  to  know  and  prize  highly  that  in  thy 


THE  UNITY  OF  THE  SPIRIT. 


297 


brother  with  which  tliou  art  to  be  united.  As  in 
thyself,  so  there  is  in  him,  but  a  little  beginning, 
a  hidden  seed  of  the  Divine  life,  surrounded  by 
much  that  is  yet  carnal,  and  often  is  very  trying 
and  displeasing.  It  needs  a  heart  very  bujuole  in 
the  knowledge  of  how  unworthy  thou  thyself  art, 
and  very  loving  in  the  readiness  to  excuse  thy 
brother, — for  so  did  Jesus  in  the  last  night :  *  the 
spirit  indeed  is  willing,  but  the  flesh  is  weak,* — 
to  look  persistently  at  what  there  is  in  the  brother 
of  the  image  and  Spirit  of  the  Father.  Estimate 
him  not  by  what  he  is  in  himself,  but  by  what  he 
is  in  Christ,  and  as  thou  feelest  how  the  same  life 
and  Spirit,  which  thou  owest  to  free  grace,  is  in 
him  too,  the  unity  of  the  Spirit  will  triumph  over 
the  difference  and  dislike  of  the  flesh.  The  Spirit 
in  thee,  acknowledging  and  meeting  the  Spirit  in 
thy  brother,  will  bind  thee  in  the  unity  of  a  life 
that  is  from  above. 

Keep  this  unity  of  the  Spirit  in  the  active 
exercise  of  fellowship.  The  bond  between  the 
members  of  my  body  is  most  living  and  real, 
maintained  by  the  circulation  of  the  blood  and 
the  life  it  carries.  *In  one  Spirit  we  were  all 
baptized  into  one  body.'  *  There  is  one  body  and 
one  Spirit.*  The  inner  union  of  life  must  find 
expression  and  be  strengthened  in  the  manifested 
communion  of  love.  Cultivate  intercourse  not  only 
«vith  those  who  are  of  one  way  of  thinking  and 
worshipping  with  thyself,  lest  the  unity  be  more 
in   tlie   flesh  than   the  Spirit.     Study    in  all  thy 


298 


THE  SPIRIT  OF  CHRIST. 


thoughts  and  judgments  of  other  believers  to 
exercise  the  love  that  thinketh  no  evil.  Never  say 
an  unkind  word  of  a  child  of  God,  as  little  as  of 
others.  Love  every  believer,  not  for  the  sake  of 
what  in  him  is  in  sympathy  with  thee  or  pleasing 
to  thee,  but  for  the  sake  of  the  Spirit  of  the  Fathe. 
which  there  is  in  him.  Give  thyself  expressly  and 
of  set  purpose  to  love  and  labour  for  God's  children 
within  thy  reach,  who  through  ignorance,  or  feeble- 
ness, or  waywardness,  know  not  that  they  have  the 
Spirit,  or  are  grieving  Him.  The  work  of  the  Spirit 
is  to  build  up  an  habitation  for  God ;  yield  thyself 
to  the  Spirit  in  thee  to  do  the  work.  Recognise 
thy  dependence  upon  the  fellowship  of  the  Spirit 
in  thy  brother,  and  his  dependence  upon  thee,  and 
seek  thy  growth  and  his  in  the  unity  of  love. 

Take  thy  part  in  the  united  intercession  that  rises 
up  to  God  for  the  unity  of  His  Church.  Take  up 
and  continue  the  intercession  of  the  Great  High 
Priest  for  all  who  believe,  *  that  they  may  be  one.' 
The  Church  is  one  in  the  life  of  Christ  and  the 
love  of  the  Spirit.  It  is,  alas !  not  one  in  the 
manifested  unity  of  the  Spirit.  Hence  the  need  of 
the  command :  Keep  the  unity.  Plead  with  God 
for  the  mighty  workings  of  His  Spirit  in  all  lands 
and  churches  and  circles  of  believers.  "When  the 
tide  is  low,  each  little  pool  along  the  shore  with  its 
inhabitants  is  separated  from  the  other  by  a  rocky 
barrier.  As  the  tide  rises,  the  barriers  are  flooded 
t  ver,  and  all  meet  in  one  great  ocean.  So  it  will 
be  with  the  Church  of  Chriat.     As  t^ie  Spirit  of 


THE  UNITY  OK  THE  SPIKIT. 


299 


God  comes,  according  to  the  promise,  as  floods  upon 
t!.e  dry  ground,  each  will  know  the  power  in  him- 
self and  in  others,  and  self  disappear  as  the  Spirit 
is  known  and  honoured. 

And  how  is  this  wondrous  change  to  be  brought 
about,  and  the  time  hastened  that  the  prayer  be 
fnltilled,  *that  they  all  may  be  one,  that  the  world 
may  know  that  Thou  hast  sent  me,  and  hast  loved 
them  as  Thou  hast  loved  me  '  ?  Let  each  of  us 
begin  with  himself.  Resolve  even  now,  beloved 
child  of  God,  that  this  shall  be  the  one  mark  of 
your  life,  the  proof  of  your  sonship,  the  having  and 
knowing  the  Indwelling  Spirit.  If  you  are  to 
unite,  not  with  what  phases  you,  or  is  in  har- 
mony with  your  way  of  thinking  and  acting,  but 
with  what  the  Spirit  in  you  sees  and  seeks  in 
others,  you  nmst  have  given  yourself  entirely  up 
to  His  way  of  thinking  and  acting.  And  if  you 
are  to  do  this.  He  must  have  the  mastery  of  your 
whole  being.  You  need  to  abide  in  the  living  and 
never-ceasing  consciousness  that  He  dwelleth  within 
you.  You  need  to  pray  unceasingly  that  the  Father 
may  grant  you,  according  to  the  riches  of  His  glory, 
to  be  strengthened  with  might  by  His  Spirit  in  the 
inner  man.-^It  is  in  the  faiih  of  the  Triune  God 
the  Father  giving  the  Spirit  in  the  name  of  the  Son, 
and  the  Spirit  dwelling  within  you  ;  it  is  in  this 
faith  brought  into  adoring  exercise  at  the  footstool 
of  God's  throne  ;  it  is  in  direct  contact  and  fellowship 
with  the  Fatli;  r  and  the  Sun,  that  the  Spirit  will  take 
full  possession,  and  pervade  your  entire  being.     The 


300 


THE  SPIRIT  OF  CHUIST. 


fuller  His  indwelliijg  and  the  mightier  His  working 
is,  the  more  truly  spiritual  your  being  becomes, 
tlie  more  will  self  sink  away,  and  the  Spirit  of 
Christ  use  you  in  building  up  and  binding 
together  believers  into  an  habitation  of  God. 
Christ's  Spirit  will  be  in  you  the  holy  anointing, 
the  oil  of  consecration,  to  set  you  apart  and  fit  you 
to  be,  as  Christ  was,  a  messenger  of  the  Fatlier's 
love.  In  the  humility  and  gentleness  of  daily  life, 
in  the  kindliness  and  forbearance  of  love  amid  all 
the  differences  and  difficulties  in  the  Church,  in  the 
warm-hearted  sympathy  and  self-sacrifice  that  goes 
out  to  find  and  help  all  who  need  help,  the  Spirit 
in  you  will  prove  that  He  belongs  to  all  the  members 
of  the  body  as  much  as  to  you,  and  that  through  you 
Uis  love  reaches  out  to  all  around  to  teach  and  to  bless. 

Blessed  Lord  Jesus !  in  Thy  last  night  on  earth 
Thy  one  prayer  for  Thy  disciples  was,  *  Holy  Father, 
keep  them,  that  they  may  be  one.'  Tliy  one 
desire  was  to  see  them  a  united  flock,  all  gathered 
and  kept  together  in  the  One  Almighty  Hand  of 
Love.  Lord  Jesus !  now  Thou  art  on  the  Throne, 
we  come  to  Thee  with  tne  same  plea :  Oh,  keep  us, 
that  we  may  be  one !  pray  for  us,  Thou  Great  High 
Priest,  that  we  may  be  made  perfect  in  one,  that 
the  world  may  know  that  the  Father  hath  loved  us, 
as  He  loved  Thee. 

Blessed  Lord !  we  thank  Thee  for  the  tokens 
that  Thou  art  wakening  in  Thy  Church  the  desire 
for  the  manifestation  to  the  world  oi  the  unity  of 


v^ 


.\  , 


THE  UNITY  OF  THE  SPIRIT. 


801 


^y 


*■% 


IS 

ire 
of 


Thy  people.  Grant,  we  pray  Thee,  to  this  end  the 
mighty  workings  of  Tliy  Holy  Spirit.  May  every 
believer  know  the  Spirit  that  is  in  him,  and  that  is 
in  his  brother,  and  in  all  lowliness  and  love  keep 
the  unity  of  the  Spirit  with  those  with  whom  he 
conies  into  contact.  May  all  the  leaders  and 
guides  of  Thy  Church  be  enlightened  from  above, 
that  the  '  nity  of  the  Spirit  may  be  more  to  them 
than  all  human  bonds  of  union  in  creed  or  church 
order.  May  all  who  have  put  on  the  Lord  .Tesus 
above  all  things  put  on  love,  the  bond  of  perfectness. 
Lord  Jesus !  we  do  beseech  Thee,  draw  Thy 
people  in  united  prayer  to  the  footstool  of  Thy 
Throne  of  Glory,  whence  Thou  givest  Thy  Spirit  to 
reveal  Thy  presence  to  each  as  present  in  all.  Oh, 
fill  us  with  Thy  Spirit,  and  we  shall  be  one !  one 
Spirit  and  one  Body.     Amen. 

7.  The  health  of  every  member,  and  even  every  particle,  of  my  body  depends 
upon  the  health  of  the  surrounding  portion.  Either  the  healing  power  of 
the  sound  part  must  expel  what  Is  unhealthy,  or  this  will  communicate  Its 
disease.  I  am  more  dependent  upon  my  brother  than  I  know.  He  is  more 
dependent  on  me  than  I  know.  The  Spirit  I  have  is  the  Spirit  of  Christ 
dwelling  in  my  brother  too:  all  I  receive  is  meant  for  him  too.  7o  keep 
the  unity  of  the  Spirit  in  active  exercise,  to  live  in  loving  fellowship  with 
believers  around  me,  is  life  in  the  Spirit. 

2.  ' "  I  hat  they  may  be  made  perfect  in  one."  They  approach  perfection  as 
they  approach  unity.  Perfection  is  impossible  in  a  state  of  separaiion. 
My  life  is  not  wholly  given  to  me,  but  a  part  of  it  is  given  to  my  brother, 
to  be  available  to  me  uhen  I  abide  in  A//n.'— Bowen. 

3.  It  has  taken  thee  time  and  prayer  and  faith  to  know  the  Spirit  "/ 
Qod  within  thee;  it  will  take  time  and  prayer  and  faith,  and  much  love, 
to  know  fully  the  Spirit  of  Qod  in  thy  brother. 

4.  'It  is  only  in  the  unity  of  the  body  that  the  Spirit  of  Qod  can  fully 
and  mightily  display  His  power,  either  in  the  Church  or  to  the  world.  Qod 
speaks  to  companies  of  men  as  He  never  speaks  to  solitary  watchers  or 
students ;  there  is  a  fuller  tone,  an  Intenser  fervour,  in  Pentecostal  revela- 
tions than  in  personal  communion,  and,  as  we  ourselves  know,  there  is  & 
keener  Joy  in  sympathy  than  can  be  realized  even  in  the  devoutest  solitude.' 
_•  The  Paraclete,'  p.  262. 


302 


TUE  SriKlT  OF  CHRIST. 


Thirty-first  Day. 


THE  SPIRIT  OF  CIIIJST. 


JTilleti  b3itl|  tlje  Spirit 

*Be  filled  with  the  Spirit^  speaking  to  one  another.*^ 

Ei»u.  T.  18. 

THESE  words  are  a  command.  They  enjoin 
upon  us,  not  what  the  state  ot  apostles  or 
ministers  ought  to  be,  but  what  should  be  'the 
ordinary  consistent  experience  of  every  true-hearted 
believer.  It  is  the  privilege  every  child  of  God 
may  claim  from  his  Father,  to  be  filled  with  tlie 
Spirit.  Nothing  less  will  enable  him  to  live  the 
life  he  has  been  redeemed  for,  abiding  in  Christ, 
keeping  His  commandments,  and  bearing  much 
fruit.  And  yet,  how  little  this  command  has  been 
counted  among  those  which  all  ought  to  keep ! 
How  little  it  has  been  thought  possible  or  reason- 
able that  all  should  be  expected  to  keep  it ! 

One  reason  of  this  is  undoubtedly  that  the  words 
have  been  wrongly  understood.  Because  with  the 
day  of  Pentecost,  and  on  more  than  one  subsequent 
occasion,   the    being    filled    with    the    Spirit    was 


FILLED  WITH  THE  SPIUIT. 


303 


accompnnied  with  the  mnnifest  entluisiasni  of  a 
supernatural  joy  and  power,  such  u  state  has  been 
looked  on  as  one  of  excitement  and  strain,  quite 
inconsistent  with  the  quiet  course  of  ordinary  life. 
The  suddenness  and  the  strength  and  the  outward 
manifestation  of  the  Divhie  impulse  were  so  linked 
witli  the  idea  of  being  filled  with  the  Spirit,  that  it 
was  thought  to  be  something  for  special  occasions,  a 
blessing  only  possible  to  a  very  few.  Christians 
felt  as  if  they  could  not  venture,  as  if  they  did  not 
need,  to  fix  their  hopes  so  high  ;  as  if,  were  the 
blessing  given  to  them,  it  would  be  impossible  in 
their  circumstances  to  maintain  or  to  manifest  it 

The  message  I  have  to  bring  to-day  is  that  the 
command  is  indeed  for  every  believer,  and  that,  as 
wide  as  the  precept,  is  the  promise  and  the  power 
too.  May  God  give  us  grace,  that  our  meditation 
on  this  His  Word  may  waken  in  the  heart  of  every 
reader,  not  only  strong  desire  but  the  firm  assurance 
tliat  the  privilege  is  meant  for  him,  that  the  way  is 
not  too  hard,  that  the  blessing  will  in  very  deed  yet 
become  his  own. 

In  a  country  like  South  Africa,  where  we  often 
suffer  from  drought,  we  find  two  sorts  of  dams  or 
reservoirs  made  for  catching  up  and  storing  water. 
On  some  farms  you  have  a  fountain,  but  with  a 
stream  too  weak  to  irrigate  with.  There  a  reservoir 
18  made  for  collecting  the  water,  and  the  filling  of  the 
reservoir  is  the  result  of  the  gentle,  quiet  inflow  from 
the  fountain  day  and  night.  In  other  cases,  again, 
the  farm  has  no  fountain  at  all ;  the  reservoir  is 


304 


THE  SI'IRIT  OF  CIIKIST. 


built  in  the  bed  of  a  stream  or  in  a  liolldw  wh«r^ 
when  rain  fulls,  the  water  can  bo  collecteil.  In  such 
a  place,  the  filling  of  the  reservoir,  with  a  heavy  fall 
of  rain,  is  often  the  work  of  a  very  few  hours,  anil 
is  accompanied  with  a  rush  and  violence  not  fieo 
from  danger.  The  noiseless  supply  of  the  former 
farm  is,  at  the  same  time,  tlie  surer,  because  the 
supply,  though  apparently  feeble,  is  pernuiuent ;  in 
tracts  where  the  rainfall  is  uncertain,  a  reservoir 
niay  stand  empty  for  months  or  years. 

There  is  the  same  difl'erence  in  the  way  in  which 
the  fulness  of  the  Spirit  comes.  On  the  day  of 
Pentecost,  at  times  when  new  beginnings  are  made, 
in  the  outpouring  of  the  Spirit  of  conversion  in 
heathen  lands,  or  of  revival  among  Christian  people, 
suddenly,  mightily,  i.ianifestly,  men  are  filled  with 
the  Holy  Ghost.  In  the  enthusiasm  and  the  joy  of 
the  newly-found  salvation,  the  power  of  the  Spirit 
is  undeniably  present.  And  yet,  for  those  who 
receive  it  thus,  there  are  special  dangers.  The 
blessing  is  often  too  much  dependent  on  the  fellow- 
ship with  others,  or  extends  only  to  the  upper  and 
more  easily  reached  currents  of  the  soul's  life :  the 
sudden  is  often  the  superficial;  the  depths  of  the 
will  and  the  inner  life  have  not  been  reached.  Othey 
Christians  there  are  who  have  never  been  partakers 
of  any  such  marked  experience,  and  in  whom,  never- 
theless, the  fulness  of  the  Spirit  is  no  less  dis- 
tinctly seen  in  the  deep  and  intense  devotion  to 
Jesus,  in  a  walk  in  the  light  of  His  countenance  and 
fehe  consciousness   of    His   Holy  presence,  in   thQ 


ni.I.KI)  WITH  TIIK  SPIIMT. 


305 


blanielcssnoss  of  a  lite  of  sinndt*  tnist  ninl  ol>o(li('iUM?, 
and  in  tlie  humility  of  a  self-sacritinin^  love  to  all 
nround.  They  have  their  types  in  what  Hiuniihas 
was :  '  a  son  of  consolation,  a  good  man,  and  full  of 
the  Holy  Ghost.' 

And  which  of  these  is  now  the  true  way  of 
being  filled  with  the  Spirit  ?  The  answer  is  easy. 
Thtire  are  farms  on  which  both  the  above-named 
jeservoirs  are  to  be  found,  auxiliary  to  each  other. 
There  are  even  reservoirs,  where  the  situation  is 
favourable,  in  which  both  the  modes  of  filling  are 
made  use  of.  The  regular,  quiet,  daily  inflowing 
keeps  them  supplied  in  time  of  great  drought ;  in 
time  of  rain  they  are  ready  to  receive  and  store  up 
large  supplies,  'ihere  are  Christians  who  are  not 
content  but  with  special  mighty  visitations :  the 
rushing  mighty  wind,  floods  outpoured,  and  the 
baptism  of  fire — these  are  their  symbols.  There 
are  others  to  whom  the  fountain  springing  up  from 
within,  and  quietly  streaming  foith,  appears  the 
true  type  of  the  Spirit's  work.  Happy  they  who  can 
recognise  God  in  both,  and  hold  themselves  always 
ready  to  be  blessed  in  whichever  way  He  comes. 

And  what  are  now  the  conditions' of  this  fulness 
of  the  Spirit  ?  God's  word  has  one  answer — faith. 
It  is  faith  alone  that  sees  and  receives  the  Invisihle, 
that  sees  and  receives  God  Himself.  The  cleansiiiL' 
from  sin  and  the  loving  surrender  to  obedience, 
which  were  the  conditions  of  the  first  reception  of 
the  Spirit,  are  the  fruit  of  the  faith  that  saw  what 
sin  was,  and  what  the  blood,  and  what  the  will  and 

U 


306 


THE  SPIRIT  OF  CHUIST. 


hv. 


the  love  of  God.  Of  these  we  do  not  speak  here 
again.  The  word  is  for  believers  who  have  been 
faithful  in  their  seeking  to  obey,  and  yet  have  not 
what  they  long  for.  By  faith  they  must  specially 
see  what  there  is  that  needs  to  be  cast  out.  All 
filling  needs  emptying.  I  do  not  here  speak  of  the 
cleansing  out  of  sin,  and  the  surrender  to  full 
obedience.  This  is  always  the  first  essential.  Dur, 
I  speak  of  believers  who  in  this  think  they  have 
done  what  God  demands,  and  yet  fail  of  the 
blessing.  The  first  condition  of  all  filling  is 
emptiness.  What  is  a  reservoir  but  a  great 
hollow,  a  great  emptiness  prepared,  waiting,  thirst- 
ing, crying  for  the  water  to  come  ?  Any  true 
abiding  fulness  of  the  Spirit  is  preceded  by  empty- 
ing. *  I  sought  the  blessing  long  and  earnestly,* 
said  one,  *  and  I  wondered  why  it  did  not  come.  At 
last  I  found  it  was  because  there  was  no  room  in 
my  heart  to  receive  it.'  In  such  emptying  out 
there  are  various  elements.  A  deep  dissatisfaction 
with  the  religion  we  have  hitherto  had.  A  deep 
consciousness  of  how  much  there  has  been  of  the 
wisdom  and  the  work  of  the  flesh  in  it.  A  dis- 
covery, and  confession,  and  giving  up  of  all  in  life 
that  had  been  kept  in  our  own  hands  and  manage- 
ment, in  which  self  had  hitherto  reigned,  of  all  in 
which  we  had  not  thought  it  necessary  or  possible, 
that  Jesus  should  directly  be  consulted  and  pleased. 
A  deep  conviction  of  impotence  and  utter  helplessness 
to  grasp  or  seize  what  is  offered.  A  surrender,  in 
poverty  of  spirit,  to  wait  on  the  I^ord  in  His  great 


FILLED  WITH  THE  SPIRIT. 


307 


rt»- 


id, 

JSS 

in 
[at 


mercy  and  power,  'according  to  the  riches  of  His 
j^dory,  to  strengthen  us  mightily  by  His  Spirit  in 
the  inner  man.*  A  great  longing,  thirsting,  waiting, 
ciying,  a  praying  without  ceasing  for  the  Father  tc 
fulfil  His  promise  in  us,  and  take  full  possession  of 
us  within.  Such  an  emptying  is  on  the  way  to  the 
filling. 

With  this  is  needed  the  believing  which  accepts, 
which  receives,  which  holds  the  gift.  It  is  through 
faith  in  Christ  and  in  the  Tather  that  the  Divine 
fulness  will  flow  into  us.  Of  the  same  Ephesians,  to 
whom  the  command  is  given,  *  Be  filled  with  the 
Spirit,'  Paul  had  said,  *  In  Christ,  having  believed, 
ye  were  sealed  with  the  Holy  Spirit  of  promise.' 
The  command  refers  to  what  they  had  already 
received :  the  fountain  was  within  them  ;  it  had  to  be 
opened  up,  and  way  made  for  it ;  it  would  spring  up 
and  fill  their  being.  And  yet  not  as  if  this  was  in 
their  own  power :  Jesus  had  said, '  He  that  believeth 
in  me,  rivers  of  living  water  shall  flow  out  of  him.' 
The  fulness  of  the  Spirit  is  so  truly  in  Jesus,  the 
receiving  out  of  Him  must  so  really  be  in  the 
unbroken  continuity  of  a  real  life-fellowship,  the 
ceaseless  inflow  of  the  sap  from  Him  the  living 
Vine  must  so  distinctly  be  met  by  the  ceaseless 
recipiency  of  a  simple  faith,  that  the  upspringing  of 
the  fountain  within  can  only  be  in  the  dependence 
on  Jesus  above.  It  is  by  the  faith  of  Jesus,  whose 
baptism  with  the  Spirit  has  as  distinct  a  commence- 
ment as  His  cleansing  with  the  blood,  but  is  also 
maintained  by  as  continuous  a  renewal,  that  the 


308 


THE  SPIRIT  OF  CHRIST. 


inflow  will  grow  ever  stronger  until  it  conies  to  t1i« 
overflowing. 

And  yet  the  faith  in  Jesus,  and  the  hourly  and 
evergrowing  upspringing  of  the  Spirit,  will  not 
dispense  with  faith  in  the  Father's  special  gift  and 
the  prayer  for  His  special  renewed  fulfilment  of  His 
promise.  For  these  same  Ephesians,  who  had  thus 
the  Spirit  within  them  as  the  earnest  of  their 
inheritance,  Paul  prays  to  the  Father  *  that  He 
would  grant  you,  according  to  the  riches  of  His 
glory,  that  ye  may  be  strengthened  with  power 
through  His  Spirit  in  the  inner  man.'  The  verbs 
both  denote  not  a  work,  but  an  act,  something  done 
at  once.  The  expression,  '  according  to  the  riches 
of  His  glory,'  indicates  something  which  is  to  be 
a  great  exhibition  of  the  Divine  love  and  power, 
something  very  special  and  Divine.  They  had  the 
SiM'rit  indwelling.  He  prnyed  for  them  that  the 
direct  interposition  of  the  Father  might  give  them 
such  mighty  workings  of  the  Spirit,  such  a  fulness 
of  the  Spirit,  that  the  indwelling  of  Christ,  and  a 
life  in  the  love  that  passeth  knowledge,  and  a  being 
filled  with  the  fulness  of  God,  might  be  their  blessed 
personal  experience.  When  the  flood  came  of  old, 
the  windows  of  heaven  and  the  fountains  of  the 
great  deep  were  together  opened.  It  is  still  so  iw 
the  fulfilment  of  the  promise  of  the  Spirit :  *  I  will 
pour  floods  upon  the  dry  ground.'  The  deeper  and 
clearer  the  faith  in  the  Indwelling  Spirit,  and  the 
simpler  the  waiting  on  Him,  the  more  abundant 
will  be  the  renewed  down-coming  of  the  Spirit  from 


FILLED  WITH  THE  SPIRIT. 


309 


a 


"^' 


the  lieart  of  the  Father  direct  into  the  heart  Of  His 
waiting  child. 

''  There  is  one  more  aspect  in  which  it  is  essential 
to  remember  that  this  fulness  comes  to  faith.  God 
loves  when  lie  appears  to  come  in  lowly  and  un- 
likely appearance,  to  clothe  Himself  in  the  garment 
of  humility  which  He  wants  His  children  to  love 
and  wear.  *  The  Kingdom  of  Heaven  is  like  a 
seed : '  only  faith  can  know  what  glory  there  is  in 
its  littleness.  Thus  was  the  dwelling  of  the  Son 
on  earth ;  thus  is  the  indwelling  of  the  Spirit  in 
the  heart.  He  asks  to  be  believed  in,  when  nothing 
is  seen  or  felt.  Believe  that  the  fountain  that 
springs  up  and  flows  forth  in  living  streams  is 
within,  even  when  all  appears  dry.  Take  time  to 
retire  into  the  inner  chamber  of  the  heart,  and 
thence  send  up  praise  and  offer  worship  to  God  in 
the  assurance  of  the  Holy  Ghost  within.  Take 
time  to  be  still  and  realise,  nnd  let  the  Spirit  Him- 
self fill  thy  spirit  with  this  most  spiritual  and 
heavenly  of  all  truths — that  He  dwells  within  thee. 
Not  in  the  thoughts  or  feelings  first,  but  in  the 
life,  deeper  than  where  we  can  sec  and  feel,. is  His 
temple,  His  hidden  dwelling-place.  When  once 
faith  knows  that  it  hath  what  it  has  asked,  it  can 
att'ord  to  be  patient,  and  can  abound  in  thanks- 
giving even  wliere  the  flesh  would  murmur.  It 
can  trust  the  Unseen  Jesns  and  the  Hidden  Spirit. 
It  can  believe  in  that  little  and  unlikely  seed,  tlie 
smallest  of  all  the  seeds.  It  can  trust  and  give 
glory  to  Him  who   is  able  to  do  exceeding  abun- 


310 


THE  SPIRIT  OF  CHRIST. 


dantly  above  all  it  can  think,  and  can  mightily 
strengthen  in  the  inner  man,  just  when  all  appears 
feeble  and  ready  to  faint.  Believer !  expect  not 
the  fulness  of  the  Spirit  in  the  way  which  thy 
human  reasoning  deviseth,  but  even  as  was  the 
coming  of  tlie  Son  of  God  without  form  or  couib- 
liness,  in  a  way  that  is  folly  to  human  wisdom. 
Expect  the  Divine  Strength  in  great  weakness ; 
become  a  fool  to  receive  the  Divine  wisdom  which 
the  Spirit  teachetli ;  be  willing  to  be  nothing,  be- 
cause God  cliooseth  the  things  that  are  not  to  bring 
to  nouglit  tlie  things  that  are.  So  shalt  thou  learn 
not  to  glory  in  the  flesh,  but  to  glory  in  tlie  Lord. 
And  in  the  deep  joy  of  a  life  of  daily  obedience 
and  childlike  simplicity,  thou  shalt  know  what  it  is 
to  be  filled  with  the  Spirit. 


O  my  God !  Thy  fulness  of  love  and  of  glory  ia 
like  a  boundless  ocean — infinite  and  inconceivable. 
I  bless  Thee  that,  in  revealing  Thy  Son,  it  pleased 
Thee  that  all  the  fulness  of  the  Godhead  should 
dwell  in  Him  bodily,  that  in  Him  we  might  see 
that  fulness  in  human  life  and  weakness.  1  bless 
Thee  that  His  Church  on  earth  is  even  now,  in  all 
i's  weakness,  His  body,  the  fulness  of  Him  that 
filleth  all  in  all;  that  in  Him  we  are  made  full; 
that  by  the  mighty  working  of  Thy  Spirit,  and  the 
indwelling  of  Thy  Son,  and  the  knowledge  of  Thy 
love,  we  may  be  filled  to  all  the  fulness  of  God. 

Blessed  Father!  I  thank  Thee  that  the  Holy 
Spirit  is  to  us  the  bearer  of  the  Fulness  of  Jesus, 


FILLED  WITH  THE  SPIKIT. 


311 


and  that  in  being  filled  with  the  Spirit  we  are 
made  full  with  that  Fuhiess.  I  thank  thee  that 
there  have  been  men  on  earth  since  Pentecost,  not  a 
few,  of  .vhoni  Thou  hast  said  that  they  were  full  of 
the  Holy  Gliost.  0  my  God  !  make  me  full.  Lot 
the  Holy  Spirit  take  and  keep  possession  of  my 
deepest,  inmost  life.  Let  Thy  Spirit  fill  my  spirit. 
Let  thence  the  fountain  flow  through  all  the  soul's 
affections  and  powers.  Let  it  flow  over  and  flow 
out  through  my  lips,  speaking  Thy  pr  ise  and  love. 
Let  the  very  body,  by  the  quickening  and  sancti- 
fying energy  of  the  Spirit,  be  Thy  temple,  full  of 
the  Life  Divine.  Lord  my  God  !  I  beheve  Thou 
hearest  me.  Thou  hast  given  it  me ;  I  accept  it 
as  mine. 

Oh,  grant  that  throughout  Thy  Church  the  Ful- 
ness of  the  Spirit  may  be  sought  and  found,  may 
be  known  and  proved.  Lord  Jesus  !  our  glorified 
King,  oh,  let  Thy  Church  be  full  of  the  Holy  Ghost. 
Amen. 


7.  Filled  with  the  Spirit  It  la  not  In  the  emotions,  not  In  conscious  light 
or  power  or  joy,  that  the  filling  of  the  Spirit  must  first  be  sought,  but  In 
the  life,  In  the  hidden.  Inmost  part,  deeper  than  knowledge  or  feeling,— the 
region  to  which  faith  glues  access,  and  where  we  are  and  have  before  we 
know  or  feel. 

2.  Would  you  know  what  it  Is  to  be  filled  with  the  Spirit— see  Jesus.  Look 
at  Him  on  the  last  night,  '  knowing  that  the  Father  had  g  ven  all  things  into 
His  hands,  and  that  He  was  come  from  God,  and  went  to  God, '  washing  the 
disciples'  feet.  In  the  deep  calm  of  the  consciousness  that  He  was  of  God, 
see  the  fulness  of  the  Spirit.  Seek  It  thus ;  In  due  time  it  will  break  out 
in  testimony,  In  the  fellowship  of  the  saints,  or  for  the  saving  of  the  I  ist. 

3.  Notice  carefully  the  connection  :  '  Be  filled  with  the  Spirit,  spealdng  to 
one  another.'  It  Is  only  In  the  fellowship  of  the  body,  its  building  up  in  love, 
that  the  Spirit  reueals  His  presence.  Jesus  said.  'Th3  Spirit  sh:tll  bear  wit' 
nesa,  and  ye  shall  bear  witness.'  It  Is  In  action  on  our  part,  In  obedience, 
that  the  full  conaclouaness  of  the  Spirit's  presence  cornea.    '  They  were  filled 


312 


THE  SPIIIIT  OF  CHRIST. 


with  the  Holy  Ohoat,  and  began  to  speak.'  Having  the  same  Spirit  of  faith, 
tharefore  we  apeak.  The  fountain  must  spring  up :  the  stream  must  flow. 
Silence  la  death. 

4.  '  Orieve  not  the  Holy  Spirit  of  God : '  this  word  precedes  the  other, 
'  Be  filled  with  the  Spirit'  We  cannot  glue  the  life  or  the  growth,  but  we  can 
raniove  the  hindrance.  We  can  glue  up  to  obedience ;  we  can  turn  from  the 
fi'sh  to  wait  on  Qod ;  we  can  yield  to  the  Spirit  as  far  as  we  know  God's  will : 
tho  filling  oomes  from  nbove.  Walt  for  It,  tarrying  at  the  footstool  of  the 
throne  In  much  prayer.  And  as  thou  prayest,  turn  Inward,  and  belleue  that 
ths  Unseen  Power  hath  Indeed  possession  of  thy  whole  being. 

5.  '  Be  filled  with  the  Spirit.'  It  is  the  duty,  the  calling,  the  prlullege  of 
every  belleuer.  A  Divine  possibility,  in  virtue  of  the  command;  a  Dhilnt 
certain fy.  In  the  power  c^f  faitk.    (M  ha»U  the  dag  wMm  wug  bdi«V4r 


\^- 


'  / 


y 


VOTES. 


^n 


NOTES. 


'      NOTE  A. 

The  Baptism  of  the  Spirit  (Chap.  2). 

The  blessed  promise  that  our  Lord  should  baptize  with 
the  Holy  Sp  rit  has  given  rise  to  considerable  difference 
as  to  the  way  in  which  its  fulfilment  may  be  expected. 
This  is  surely  a  proof  of  how  much  we  are  lacking  its 
full  ^'xporience.  Where  the  Spirit  is  in  great  power,  He 
would  bring  His  own  evidence  that  we  have  the  Baptism 
and  what  it  includes.  There  are  specially  two  diverse 
views  to  which  much  attention  has  been  directed  of 
late.  The  one  maintains  that,  as  every  believer  receives 
the  Holy  Spirit  in  regeneration,  there  can  be  no  thought 
of  a  Baptism  of  the  Spirit  ptill  to  be  sought  for.  The 
promise  was  fulfilled  to  the  Church  in  the  Gift  of  Pente 
cost,  and  of  that  heritage  of  the  Church  e\  ery  believer 
gets  his  share  on  believing  in  Christ.  The  opposite  view 
holds  that  just  as  Christ's  disciples,  and  Philip's  converts 
at  Samaria,  and  the  twelve  men  at  Ephesus,  were  true 
believers,  and  yet  needed  specially  to  receive  the  pro- 
mised Spirit,  so  now  every  believer  must  seek  and  may 
expect  this  baptism  subsequent  to  his  conversion.  A 
third  view  takes  somewhat  middle  ground,  and  while 
agreeing  with  the  first,  that  the  Holy  Spirit  dwells  in 
every  believer,  it  maintains  that  the  believer  may  from 
time  to  time  receive  very  special  conscious  renewals  of 
the  Spirit's  presence  and  power  from  on  high,  and  that 
these  may  justly  be  regarded  as  fresh  baptisms  of  the 


314 


NOTES. 


Spirit.  I  caTinot  bettor  compare  the  two  former  views 
than  by  giving  extracts  from  two  re  pre -en  tat  ivo  little 
books  :  the  one — '  He  Filled  wifh  the  Spirit ;  or,  Scriptural 
Studies  about  the  Holy  Ghost^'  by  Rev.  Ernest  Boys ;  the 
other,  '  The  Baptism  of  the  Holy  Ghostj*  by  Rev.  Asa 
Mahan. 

In  his  book  Mr.  Boys  goes  through  the  whole  of  tlie 
New  Tt'Stament,  noting  all  tlie  passages  that  have  refer- 
ence to  the  Spirit,  to  find  the  answer  to  th-*  question, 
*  Wheth'T  believers  are  already  possessed  by  the  Spirit 
in  <all  Mis  fulntss  and  power,  as  a  permanent  and  abiding 
]>resence,  or  whether  they  are  to  look  for  some  peculiai 
experience  called  by  some,  "the  Baptism  of  the  Spirit." ' 
He  thinks  that  *  a  careful  study  of  the  New  Testament 
leads  to  the  conclusion  that  every  true  believer  is  called, 
not  to  wait  to  enjoy  the  possession  of  the  Holy  Spirit 
in  His  fulness  and  power,  but  is  entitled  to  believe  that 
he  already  enjoys  the  glorious  privilege,  and  is  to  act 
accordingly,'  'The  operations  of  the  Holy  Ghost  in 
producing  faith  and  regeneration  we  believe  to  be  His 
work  on  rather  than  in  the  heart.  How  far  they  involve 
His  actual  entrance  into  the  heart  it  is  beyond  our 
power  to  determine.  But  of  this  we  are  sure — that 
when  there  has  resulted  that  faith  which  makes  one  the 
child  of  God,  then  there  takes  place,  in  the  case  of  every 
one^  a  real  entrance  into,  and  a  permanent  abiding  in- 
dwelling of  the  Holy  Spirit  in  the  heart.'  *  Whatever 
be  the  t>eliever's  attitude  and  relationship  towards  the 
S[)irit  in  matters  of  Christian  life  and  experience,  he  is 
not  to  spend  his  time  and  prayers  in  seeking  a  further 
indwelling  of  the  Spirit.  This,  in  all  its  fulness,  is  a 
glorious  fact  already.  But  he  is  to  enter  more  thoroughly 
into  an  intelligent  and  spiritual  perception  of  v,'hat  at 
present  actually  exists.' 

In  speaking  of  the  day  of  Pentecost,  he  very  strongly 
urges  the  thought  that  in  His  descent  then.  He  came 
permanently  to  dwell  on  earth.  *In  Acts  ii.  we  have 
the  personal  descent  of  the  Holy  Ghost  to  take  up  Hia 


NOTES. 


315 


T 


IS 


e 


abode  in  the  Church  on  earth,  and  to  "ahide  with  it  for 
ever"  (John  xiv.  16).  As  the  Son  of  God  became  in- 
carnate by  union  with  a  really  human  body,  so  there  is 
a  sense  in  which  the  Holy  Ghost  became  incarnate  al.»o 
at  l*entecost,  uniting  Hiniselt  with  the  humap  bodies  of 
men  and  women  who  believed  in  ChrisL.  lie  has  dwelt 
in  the  Church,  as  the  Body  of  Christ,  ciiiy  by  dwelling 
in  the  heart  of  each  individual  who  is  a  real  memb.  r  <»f 
that  Body,  and  thereby  uniting  him  with  Christ  as  the 
Head.  And  now,  we  believe,  it  is  from  this  earthly 
dwelling-place,  and  not,  as  it  wt  re,  afresh  from  heaven, 
that  Ho  communicates  Himself  afresh  to  each  new^ 
member  of  the  spiritual  body,  working  also  in  and 
through  the  believers.  Each  believer  is  thus  not  only 
an  agent,  through  whom  the  Holy  Ghost  manifests  and 
carries  home  the  reality  of  Divine  truth  to  others,  but 
is  also,  in  a  certain  sense,  a  source  from  which  He  per- 
sonally communicates  Himself  to  other  hearts '  (John  xv. 
26,  27,  vii.  38,  39). 

Speaking  of  the  prayer  in  Eph.  iii.  14-21,  he  writes : 
*In  searching  Scriptuie,  we  shall  fit.d  that  in  no  one 
single  case  are  belie>ers  after  Pentecost  exhorted  to 
ask  for  the  Holy  Spirit  as  a  gift  not  yet  received,  but 
that  the  Holy  Spirit,  already  dwelling  in  them,  ma/ 
carry  on  with  power  His  various  offices  in  the  inner 
man.'  And  in  summing  up  at  the  conclusion,  he  says  : 
*If  language  means  anything  at  all,  wo  have  the  con- 
stantly-repeated assurance  of  the  inspired  writers,  that 
the  indwelling  of  the  Holy  Ghost  is  a  present  rea'ity  in 
every  one  who  is  a  true  child  of  God.  ...  It  must  be 
confessed,  however,  that  there  is  very  little  indication  of 
the  Spirit's  indwelling  to  be  seen  in  the  lives  and  con- 
duct of  a  vast  number  of  Christian  professors.  In  view 
of  things  as  they  are  in  the  Christian  Church,  we  do  not 
wonder  that  godly  people  are  looking  ab  ut  for  a 
remedy,  and  that  they  turn  to  the  Holy  Spirit  as  they 
look  for  this.  But  we  are  astonished  that  men  do  not 
see  that  the  secret  is  an  open  one,  and  that  the  remedy 


316 


NOTES. 


is  very  nenr  them — indeed,  alrendy  within  them.  What 
we  want  is  that  same  simple  childlike  faith  in  the  person 
of  the  Holy  Spirit  within  us,  as  wh  have  been  taught  to 
exercise  in  all  the  work  of  Christ  on  our  behalf.  .  .  . 
All  spiritual  experience  springs,  in  the  first  instance, 
fri-m  a  simple  bsliet'  in  facts  winch  cannot  appear  real 
to  our  consciousness  until  we  simply  believe  them,  in 
spite  of  all  feelinirs  and  appearances  to  the  contrary. 
Let  us  bring  this  simple  and  childlike  faith  to  bear  upon 
the  truth  of  the  Holy  Spirit's  indwelling  in  our  hearts, 
and  let  us  start  afresh  on  a  lif^  of  surrender  to  His 
leadings,  and  in  the  realization  of  the  Scripture  exhorta- 
tions which  have  been  unlolded  in  the  previous  chapters. 
So  shall  we  find  the  true  hecret  of  happiness,  of  holiness, 
of  spiritual  power — which  is,  daily  and  liouily  to  be  filled 
with  the  Spirit.' 

I  have  of  set  purpose  given  somewh&t  full  extracts, 
both  because  I  wish  to  insist  on  the  deep  importance  of 
the  aspect  of  truth  her«  presented,  and  to  indicate  how 
after  all  it  is  only  one  side  of  the  truth.  In  connection 
with  the  lormer  object,  I  may  say  that  for  a  Conference 
held  in  the  course  of  this  year,  at  which  some  twenty- 
seven  ministers  met  and  spent  six  days  in  prayer  and 
study  on  the  work  of  the  Holy  Spirit,  a  copy  of  Mr. 
Boys'  book  had  been  sent  to  each  member  some  weeks 
before.  When  we  met,  more  than  one  testified  to  the 
blessing  that  had  been  received  in  using  it.  There  was 
one  passage  to  which  one  referred  as  having  been  made 
a  great  blessing  to  him,  and  by  which  others  had  been 
struck,  as  making  clear  the  position  we  ought  to  take 
towards  the  Holy  Spirit,  without  which  our  prayers  for 
His  workings  would  avail  but  little.  Mr.  Boys  writes 
(p.  29) :  *If  we  were  asked  very  briefly  the  true  mean- 
ing of  being  "  filled  with  the  Spirit,"  we  should  say  that 
it  involved,  not^  our  having  "  moi'e  of  the  Spiiit"  hut  rather 
the  Spirit  having  more  of  us.  There  is  a  vast  difference 
between  the  two  ;  and  many  who  earnestly  seek  this 
fulness  of  the  Spirit  fail  to  see  this.     They  are  longing, 


NOTES, 


317 


;e 


waiting,  praying  for  Ood  to  givo  t\  cm  sonutliing  nion* ; 
when,  in  order  to  be  "  filled  with  tlie  Spirit,"  they  must 
ffii".  Him  something  more  than  they  have  ^iv»n  already.' 
Not  many  days  later  a  similar  testimony  was  receivc<l 
from  one  wlio  ha<l  been  prt*venled  from  coming,  hut  who 
wrote  of  its  having  heen  to  him  like  a  n<'W  revelation,  to 
see  that  he  had  all  of  the  Holy  Ghost  he  needed  to  have 
or  ever  could  have.  I  am  certain  that  thtre  are  miiny 
Christians,  and  many  ministers  in  Christ's  Clunch. 
with  whom  this  is  the  one  thing  they  lack,  the  living 
faith  that  the  Spirit  is  dwelling  within  them,  equal  to 
every  emergency,  and  only  waiting  to  be  admitted  to  a 
more  entire  possession  and  a  more  complete  control. 
In  our  evangelical  preaching  we  need  to  have  every 
young  convert  fully  instructed  in  this  truth,  that  tlu? 
f»nly  living  assurance  of  acceptance,  the  on'y  power  of 
holiness  and  fruitlulness,  the  only  possibility  of  the 
enjoyment  of  Christ's  pn-i-enco  and  indwelling,  are  to  be 
found  in  the  faith  of  the  indwelling  Spirit. 

Let  us  now  turn  to  the  other  side.  In  Dr.  Mahan'H 
book,  The  Bapfism  of  the  Spirit,  we  have  an  entirely 
different  aspect  of  God's  truth  from  one  who  equally 
desires  only  to  know  what  the  mind  of  God  in  Scrii)turo 
is.  A  few  sentences  from  the  preface  to  a  new  edition 
will  make  his  position  clear.  Referring  to  John  xiv. 
15-17,  ho  writes:  'The  Holy  Spirit  liaii  convinced  the 
disciples  of  sin,  had  induced  them  to  believe  in  Chris% 
to  love  Him,  and  to  keep  His  commandments.  Fron 
the  hour  of  their  conversion  He  had  been  with  them, 
and  their  bodies  had  been  His  temples.  During  the  ten 
days  these  disciples  waited  at  Jerusalem,  waitin:/  the 
promise  of  the  Father,  the  same  Spirit  was  with  them 
still,  perfecting  their  obedience,  intensifying  their  aspiia- 
tioiis,  unifying  their  accord,  and  completing  their  i)re- 
paration  for  the  inward  enlightenments  and  induem«  nts 
of  power  which  were  to  result  from  the  approaching 
Baptism.  All  that  preceded  Pentecost  was  preparatory 
to  this  Baptism,  but  no  part  of  it.     Their  conversion 


318 


NOTEa 


and  suhseqiiont  preparation  were  the  work  of  the  Spirit 
just  aR  much  as  the  BaptiRUi,  and  the  former  was  indis- 
pensable to  the  latter.  Had  the  apostles  continued  in 
the  preparitory  stage  of  their  experience,  or  had  tiiey 
gone  forth  to  tlieir  wotk  prior  to  the  reception  of  the 
promise  of  the  Spirit,  the  worhl  woul<l  never  liave  f  It 
their  influence.  Waiting,  on  the  otIuT  liand,  '*  «he 
promise  of  the  Father,"  Hnd  >ro''i»g  forth  as  Christ  did, 
"in  the  power  of  the  Spirit,"  they  noon  turned  the  woild 
upside  down. 

*The  same  holds  tru^  of  all  believers,  ihe  least  as  well 
as  the  greatest,  under  the  present  dispei.sat  <»n,— the 
dispensation  of  the  Spirit.  As  with  the  aposilo-i  and 
their  associates,  so  with  every  believer  in  Jesus.  Aft«r 
inducing  re|»entance  to»ard  God,  and  faith  towanl  o«ir 
Lord  Jesus  Christ,  the  Spirit  abides  with  and  woik-i  in 
him,  as  He  did  in  them  prior  to  Pentecost,  nnd  this  for 
the  one  purpose,  to  perfect  his  love  and  obedienco  and 
inward  preparation,  that  "the  Holy  Ghost  may  f;dl  on 
him  as  He  did  on  them  at  the  bcginniiig."  If  the 
convert  stop  short  of  this  consummation,  and  if  he  does 
this  especially  under  the  belief  that  he  did  receive  the 
Baptism  of  the  Holy  Ghost  in  conversion,  he  will  almost 
inevitably  remain  through  life  in  ti  e  weakness  and 
darkness  of  the  Old,  insttad  of  goin^^  forward  to  his 
life-work  under  the  induement  of  power  and  spiritual 
illuminations  peculiar  to  the  New  Dispensation. 

*  Here  this  great  doctrine  is  met  by  the  counter  one, 
that  every  new-born  soul  does  receive  the  promised 
Baptism  of  the  Spirit,  and  all  accompanying  induements 
of  power  at  the  time  of  his  conversion.  In  confirmation 
of  this  doctrine  such  passages  are  adduced  as  those  which 
affirm  that  "  all  have  been  baptized  into  one  body,"  and 
that  the  bodies  of  all  believers  are  *'  temples  of  the  Holy 
Ghost"  All  this,  we  teach,  is  true  of  every  convert 
now,  and  has  been  true  of  every  converted  person  since 
the  fall  The  apostles  must  have  had  the  Spirit  of 
Christ,  or  they  could  not  have  been  His.     Yet,  in  the 


^« 


NOTES. 


319 


N<w  Testaroont  penfle  of  th»^  won),  "the  Holy  Obost  wan 
not  yet  given,"  and  they  were  not  'baptized  witli  the 
Holy  Ghost"  until  Pentecoht  lad  fully  come.  So,  of  all 
converts  in  this  dispensation,  ihey  have  the  Spirit  of 
Ch^i^t,  and  their  bodies  are  His  temples.  This  was  true 
of  all  the  converts  in  Samaria  before  Peter  ami  John 
came  there.  Yet  the  Holy  Ghost  had  not  fallen  upon 
one  of  them.  How  any  person  can  contemplate  the 
revealed  results  of  the  Baptism  of  the  Holy  Ghost,  and 
then  affirm,  in  presence  of  palpable  facts,  that  every 
such  convert  has  received  the  "  induement  of  power  " 
included  in  *'  the  promise  i-f  the  Spirit,"  is  a  mystery  of 
mysteries  to  us.  Language  is  without  meaning  if  "the 
promise  of  the  Spirit  "  dors  not  await  the  believer  after 
he  has  entered  into  a  state  of  justification,  and  then  in  a 
state  of  "  love  and  obedience,"  and  supreme  consecration 
to  Christ,  "tarries"  before  God  until  he  is  "endued  with 
power  from  on  high."* 

In  this  statement  of  Scripture  truth  we  have  perfect 
agreement  with  the  previous  one  on  the  one  great  point, 
that  every  believer  has  the  Hidy  Sj)irit  dwelling  in  him, 
that  he  ought  to  know  this,  and  believe  that  the  Spirit 
will  work  in  him  what  he  needs  for  further  growth  and 
strength.  The  difference  aiises  when  the  question  comes 
to  the  way  in  which  the  believer  is  to  attain  the  full  ex- 
perience of  all  that  the  indwelling  of  the  Spirit  implies. 
While  the  former  answer  is,  Believe  that  He  is  within 
you,  open  up  and  surrender  your  whole  being  to  Him, 
He  will  fill  you  ;  the  second  speaks,  Wait  before  the 
Till  one  for  this  filling  as  a  special  distinct  gift,  the  fulfil- 
ment of  the  Father's  promise. 

Let  rne  say  at  once,  tint  if  it  be  maintained  in  connec- 
tion with  this  second  view  that  every  believer  must 
consciously  seek  and  r«  ceive,  as  a  distinct  experience, 
such  a  Baptism,  this  does  not  appear  to  me  whal.  the 
Word  of  God  teaches.  But  if  it  be  put  in  this  way,  that 
in  answer  to  believing  prayer  many  believers  have 
received,  and  those  who  seek  it  will  often  receive,  such 


320 


NOTES. 


an  inflow  of  the  Spirit  of  God  as  will  to  them  indeed  be 
nothing  less  than  a  new  Baptism  of  ihe  Spirit,  I  cannot 
but  regard  it  as  in  harmony  w^ith  the  teaching  of 
Scripture.  I  have  already  expressed  my  deep  sense  of 
the  truth  and  value  of  the  positive  part  of  the  teaching 
in  Mr.  Boys'  1  ook,  but  with  the  extent  to  which  he 
goes  in  denying  that  we  should  still  pray  for  the  Spirit 
I  can  hardly  agree,  and  am  anxious  to  jioint  out  how,  as 
it  appears  to  me,  tliere  are  aspects  of  the  truth  in  God'a 
word  by  wliicli  his  view  must  still  be  supj)lemented. 

Tliere  is  one  truth  of  which  I  cannot  hut  think  he  has 
somewhat  lost  sight.  In  a  passage  quoted  above,  he 
speaks  very  strongly  about  the  Spirit  having  come  to  this 
earth,  and  taken  np  His  abode  in  the  Body  of  Christ, 
the  Church  ;  so  much  so,  that  all  communications  of  the 
Spirit  to  the  unconverted  come  tiirough  believers.  This 
is  an  aspect  of  the  truth  of  the  utmost  importance,  and 
far  too  little  realized.  But  there  is  another  aspect  that 
must  not  be  lost  sight  of.  The  Spirit  is  the  Spirit  of 
God.  He  is  not  only  in  the  Churcii,  but  also  in  the 
Father  and  the  Son.  The  Father,  the  Son,  and  His  Body 
the  Churcli :  the  Spirit  is  the  one  life  in  which  these  have 
their  fellowship.  God  has  not  given  His  Spirit  to 
believers,  in  the  sense  of  parting  with  Him  ;  or  as  if,  by 
once  giving,  He  did  not  now  need  any  more  to  give.* 
By  no  means.  All  Divine  giving  is  in  the  power  of  the 
Eternal  Life,  the  power  of  a  continuous  life-flow  from 
God  through  Christ  to  His  people.  And  it  is  therefore 
consistent  with  the  fullest  acimowledgment  of  the  Spirit 
dwelling  in  us  that  tlie  believer  calls  for  more.  That 
there  is  a  great  deal  of  prayer  in  which  the  presence  of 
the  Spirit  is  forgotten,  is  ignored,  I  admit  and  deplore  ; 
,?.nd  I  deeply  feel  the  loss  which  the  Church  suff'ers  by  it. 
And  yet  it  would  be  falling  into  the  other  extreme,  if, 

*  *  We  aro  not  to  think  of  tlio  "  giving  "  of  the  Spirit  as  an  isolated 
deposit  of  what,  once  given,  is  now  locally  in  possession.  The  first 
**  gift "  is,  as  it  wore,  the  first  point  in  a  series  of  actions,  of  which 
Moh  one  may  also  be  expressed  as  a  gift.' — Moule  on  £ph.  i.  17. 


NOTiCS. 


321 


I)ecaa8e  God  has  given  and  we  have  received  the  Spirit, 
we  were  no  longer  to  pray  for  more  of  Him. 

It  is  often  said,  But  how  can  you  ask  for  tliat  which 
you  have  ?  The  answer  is  a  very  simple  one.  The 
fiii<;ers  that  hold  the  pen  with  which  I  write  are  as  full 
of  i)lood  as  can  be  in  perfect  heajth  ;  and  yet,  if  they 
could  speak,  would  we  not  continually  hear  them  ca'lin!^ 
to  the  heart,  Oh,  send  in  the  fresh  blood,  without  which 
we  cannot  live  !  The  branch  that  hangs  full  of  fruit  is  as 
full  of  sap  as  it  can  hold,  and  yet  it  unceasingly  offers  its 
emptiness  and  need  to  the  vine  for  that  unceasing  sujiply 
without  which  the  fruit  could  not  be  ripened.  The 
lungs  are  full  of  breath,  and  yet  call  for  a  fresh  cupply 
every  m'^jient  Just  so  with  the  believer  who  under- 
stands that  he  has  not  the  Spirit  as  a  power  he  can  use 
or  dispose  of,  or  as  a  Person  who  renders  him  indepen- 
dent of  the  Son,  but  as  His  Spirit^  who  brings  into  living 
connection  with  Him  and  increasing  dependence;  his 
whole  life  of  prayer  will  be  the  harmony  of  a  faith  that 
praises  for  the  Spirit  that  has  been  received,  and  yet 
always  waits  for  His  fuller  inflow  out  of  Him  in  whom 
His  fulness  dwells. 

We  see  this  union  of  having  and  asking  in  the  life  of 
the  Son.  He  knew  that  the  Father  had  given  Him  all 
things,  yea,  that  the  Father  was  in  Him,  and  yet  He  felt 
the  need  of  prayer.  He  had  had  the  indwelling  Spirit 
from  His  birth,  and  yet  His  receiving  the  Spirit  from 
above  at  His  Baptism  was  a  real  Divine  transaction  ;  as 
He  prayed,  the  heavens  opened,  and  the  Spirit  descended. 
We  see  it  too  in  Paul's  Epistles.  He  had  just  reminded 
the  Ephesians  that  they  had  been  sealed  with  the  Holy 
Spirit  of  promise,  when  he  told  them  that  he  prayed  for 
them  that  God  might  give  them  *the  Spirit  of  wisdom 
and  revelation.'  He  not  only  asks  that  the  Spirit  in  them 
may  make  them  wise  ;  he  is  not  afraid  to  pray  for  *  the 
8[>irit  of  wisdom.'  And  so  iater  on,  when  he  asks  that 
the  Father  would,  *  according  to  the  riches  of  His  glory,* 
as  something  very  wonderful  and  Divine,  *  strengthen 


322 


NOTES. 


them  witli  might  hy  the  Spirit/  he  inrlicates  to  us  how  it 
18  not  enough  that  we  know  and  brheve  that  the  Spirit 
is  in  us,  but  that  it  is  in  prayer  to  the  Father  that  the 
inert  ase  of  tlie  Spirit's  power  will  come,  and  we  be  filled 
witfj  Him.  His  interchange  of  the  expression, '  Give  you 
t».e  Spirit  of  wisdom,'  and  'Give  yuu  to  be  strengthened 
V  ir]>  the  Spirit,'  gives  us  liberty  to  asic  in  either  way,  if  we 
oiil  ealize  that  the  Spirit  is  already  in  us,  and  that  it  is 
only  in  the  prayer  of  faith  to  t'ne  Father  where  the  Spirit 
i-*,  that  the  increased  inflow  of  His  presence  and  [jower  can 
come.  The  faith  that  He  is  in  us,  the  assurance  that  Ho 
wants  more  of  us,  and  that  if  He  only  has  us  wholly  will 
fill  us,  will  just  urge  us  to  prayer  to  the  Father,  whose  it  is, 
unceasingly  and  evermore,  in  the  pow»  r  of  the  en<lless 
life,  to  give  tlie  Spirit  through  the  Son.  It  would  indeed 
be  sad  if  a  believer,  on  once  having  received  the  Spirit, 
were  to  feel  that  Christ's  precious  word,  *  How  much 
more  shall  your  Heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  liim,'  was  something  he  had  now  out- 
grown, and  that  this  chief  of  blessings  He  need  now  no 
longer  ask.  No,  as  the  anointing  with  fresh  oil  is  a  daily 
need,  it  is  daily  received  in  living  fellowship  with  the 
Father  through  Him  in  whom  the  fulness  ever  abides. 
And  just  so  the  thought  of  Jesus  baptizing  with  the 
Spirit  is  not  a  remembrance  of  what  is  now  a  past  thing, 
done  once  for  all,  but  a  promise  of  what  may  be  a  daily, 
continuous  experience.  The  faith  that  we  have  the 
Spirit  within  us,  even  when  it  has  almost  come  like  a 
new  revelation,  and  filled  us  with  joy  and  strength,  will 
lose  its  freshness  and  its  power  except  as  the  inflow  is 
maintained  in  living  fellowship  with  the  Father  and  the 
S  )n.  The  lesson  of  Pentecost  holds  good  for  all  ages. 
As  our  Lord  is  seated  on  the  Throne  in  the  glory  to  give 
the  Spirit,  the  footstool  of  the  Throne  remains  the 
place  whei  e  the  Spirit  is  received.  The  deeper  our  faith 
becomes  that  we  have  the  Spirit,  the  more  continuous 
will  he  our  prayer  that  the  Father  grant  us  His  mighty 
\s  orkings.     It  is  only  in  the  living  intercourse  with  the 


NOTES. 


323 


jes. 
dve 
ftlie 
dth 
Lous 

Ithe 


Father  and  the  Son,  in  the  worship  and  prayer  of  faith, 
that  the  Spirit  will  work  mightily. 

These  remarks  may  have  prepared  the  way  for  what 
appears  to  me  the  scriptural  light  in  which  the  prayer 
for  the  Baptism  of  the  Spiiit  may  be  offered,  and  an 
answer  expected. 

1.  To  the  disciples  the  Baptism  of  the  Spirit  was  very 
distinctly  not  His  first  bestowal  for  regeneration,  but 
the  deKnit^i  communication  of  the  Presence  in  power  of 
i^heir  glorified  Lord. 

2.  Of  this  Spirit,  with  which  the  Church  of  Christ 
was  baptized,  every  believer  is  made  a  partaker ;  he  has 
the  Spirit  of  Christ  dwelling  in  him. 

3.  Just  as  there  was  a  twofold  operation  of  the  one 
Spirit  in  the  Old  and  New  Testament,  of  which  the 
state  of  the  disciples  before  and  after  Pentecost  was  the 
most  striking  iUustration,  so  there  may  he,  and  in  the 
gi'eat  majority  of  Christians  is,  a  corresponding  differ- 
ence of  experience.  This  difference  between  the  bare 
knowledge  of  His  presence  and  His  full  revelation  of 
the  indwelling  Christ  in  His  glory,  is  owing  either  to 
ignorance  or  unfaithfulness. 

4.  When  once  the  distinct  recognition  of  wbat  tho 
indwelling  of  the  Spirit  was  meant  to  bring  is  brouglit 
home  to  the  soul,  and  h  is  ready  to  give  up  all  to  be 
made  partaker  of  it,  the  believer  may  ask. and  expect 
what  may  be  termed  a  Baptism  of  the  Spirit.  Praying 
to  the  Father  in  accordance  with  the  two  prayers  in 
Ephesians,  and  coming  to  Jesus  in  the  renewed  surrend«  r 
of  faith  and  obedience,  he  may  receive  such  an  inflow  of 
the  Holy  Spirit  as  shall  consciously  lift  him  to  a  dif- 
ferent level  irom  the  one  on  which  he  has  hitherto 
lived. 

6.  The  way  in  which  the  Baptism  comes  may  be  V(  ry 
different.  To  some  it  comes  as  a  glad  and  censible 
quickening  of  their  spiritujJ  life.  They  are  so  filled 
with  tliH  Sjjirit  that  all  their  feelings  are  stirred.  They 
can  speak  of  something  they  have  distinctly  experieiiced 


324 


NOTES. 


as  a  gift  from  the  Father.  To  others  it  is  given,  not  to 
their  feelings,  but  to  their  faith.  It  comes  as  a  d»  op, 
quiet,  but  clearer  insight  into  the  fnlness  of  the  Sprit 
in  Christ  as  indeed  being  theirs,  and  a  faith  tiiat  feeld 
confident  that  His  sufficiency  is  equal  to  every  emergency 
that  may  arise.  In  the  midst  of  weakness  they  know 
that  the  Power  is  restini^  on  them.  In  either  case  they 
know  that  the  blessing  has  be^n  given  from  above,  to  bo 
maintained  under  obe<iience  and  deep  dependence  on 
Him  from  whom  it  came. 

6.  Such  baptisr  s  specially  given  jvs  power  for  work. 
It  may  sometimes  )e  received  before  th«  believer  fully 
under>tand8  his  c^-ling  to  work,  and  while  he  is  chiefly 
occupied  with  his  own  sanctification.  It  cannot  be 
maintained  except  as  the  call  to  witness  for  the  Lord  is 
obeyed.  The  baptism  of  Pentecost  was  distinctly  given 
a^  preparation  for  work.  The  baptism  of  Cornelius  and 
his  praying  company,  as  God's  seal  to  their  faith,  and 
their  full  participation  in  the  blessings  of  the  kingdom 
of  God,  at  once  opened  their  mouths  to  speak.  We  must 
beware  of  laying  down  fixed  rules.  God's  gifts  and  love 
are  larger  than  our  hearts.  Every  believer  who  longs, 
up  to  the  light  he  has,  to  be  surrendered  fully  to  the 
glory  of  his  Lord,  may  come  and  claim  the  fulness  of 
the  gift.  It  will  prove  its  own  power  to  open  the  mouth 
and  bring  forth  testimony  for  God. 

7.  The  preparation  for  the  baptism  is  ever  the  same 
as  with  the  first  disciples.  Having  called  them  to  for- 
sake all  for  Him,  our  Lord  had  first  kept  them  three 
years  in  His  school,  training  them  into  the  knowledge 
and  love  and  obedience  to  His  will.  Great  personal 
attachment  to  Jesus  was  the  first  requisite.  He  had 
then  led  them,  in  the  fellowship  of  His  death,  to  give 
up  all  hope  in  themselves,  or  in  His  outward  appearance, 
all  confidence  in  the  flesh.  As  they  were  thus  taught 
the  utter  insufliciency  of  the  flesh,  either  in  their  own 
good  purposes  or  His  bodily  presence,  to  conquer  sin  or 
give  deliverance,  the  need  was  awakened  for  something 


NOTES. 


325 


higher.  And  last  of  all,  He  kept  them,  first  the  forty- 
days,  and  then  again  the  ten  days,  in  waiting  expect- 
ancy, looking  to  Himself  to  give  them  something  above 
what  they  could  ask  or  think.  With  great  diversity  of 
mode  and  degree,  every  believer  will  have  to  pass 
through  some  preparation  not  entirely  different.  Blesse*! 
they  who  allow  the  Master  Himself  to  take  them  into 
His  Baptism  class,  to  regulate  their  course  of  training, 
and  rest  content  with  nothing  less  than  to  be  full  of  the 
Holy  Ghost.  To  some  it  comes  without  any  idea  of  a 
baptism  at  all ;  in  intense  devotion  to  their  Lord,  they 
know  that  He  dwells  in  them,  and  has  them  wholly  as 
His  own. 

Whatever  difference  there  still  may  be  in  our  way  of 
expressing  what  we  seek,  let  us  remember  that  our  Father 
understanls  each  of  His  children  better  than  they  do 
themselves.  Let  us  rejoice,  even  amid  varying  modes 
of  expression,  that  the  desire  is  growing  among  God's 
people  to  have  nothing  less  than  what  God  meant  by 
His  promise  of  a  Baptism  with  the  Holy  Ghost  and  with 
fire.  Let  us  be  faithful  to  the  Spirit,  as  He  dwells 
within  us.  Let  us  stir  up  ourselves  and  each  other  to 
wait  for,  from  our  God,  who  is  able  to  do  above  what  we 
ask  or  think,  an  experience  of  His  mighty  inworking 
and  His  overflowing  fulness  in  believers  and  the  Church, 
such  as  we  can  form  no  conception  of. 


ight 
)wn 
or 

ling 


NOTE    B. 

The  Spirit  as  a  Person  (Chap.  5). 

If  we  are  to  understand  the  place  and  work  of  the 
Holy  Spirit  in  us,  we  must  know  somewhat  of  His  place 
and  work  in  the  Divine  Being.  He  has  been  given  to 
make  us  partakers  of  the  Divine  life  and  nature,  to  bo 
in  us  and  to  do  for  us  what  He  is  and  does  in  the 


826 


NOTES. 


Father  and  tbe  Son.  The  adorinoj  and  reverent  con- 
templation of  what  He  is  as  the  Spirit  of  the  Father  and 
the  Son  in  the  Holy  Trinity,  of  what  He  was  and 
wrought  in  the  man  Christ  Jesus  on  earth,  and  what 
specially  His  relation  is  to  our  glorified  Lord  Jesus,  need 
not  lead  us  away  from  the  practical  questi-n  of  what  He 
is  to  ourselves,  but  may  help  us  greatly  in  realizing  the 
wondrous  glory  and  mystery  of  this,  the  united  gift  of 
the  Father  and  the  Son — their  own  Spirit,  the  Spirit  of 
their  personal  life,  to  be  the  Spirit  of  our  personal  life. 
The  following  sug^jestive  quotations  from  one  of  the 
most  deeply  scriptural  and  spiritual  theologians,  J.  T. 
Beck,  may  help  us  in  our  effort  to  apprehend  what  God 
has  revealed  to  us  in  His  word.  It  is  a  most  blessed 
thing  when  a  believer  begins  tc  realize,  '  The  Spirit  of 
God  dwelleth  in  me,'  and  knows  that  God  has  given 
Him  something  Divine — yea,  a  Divine  Person — as  his 
life.  But  it  becomes  a  thousandfold  more  wonderful  to 
liim  when  he  begins  to  see  how  really  it  is  the  very  same 
Spirit  who  is  the  personal  life  of  the  Fatiier  and  the 
S^3n,  who  has  now  become  his  own  personal  life,  his 
inmost  self. 

*  In  Christianity,  revelation  appears,  not  only  in  the 
character  of  an  elementary  witness  for  God,  as  in  the 
revelation  of  nature,  nor  only,  as  in  the  Old  Testament 
revelation,  in  the  character  of  special  legislative  organiza- 
tion and  ideal  promise,  but  as  a  new  life-organization  of 
the  quickening  Spirit.  Christianity  thus  brings  a  revela- 
tion in  which  the  supernatural,  the  Divine,  is  Spirit  and 
Life,  dynamically  and  substantially,  to  become  personal. 
"With  this  in  view,  it  must  be  mediated  differently  than 
in  the  previous  stages;  it  must  have  a  higher  organ 
for  its  revelation.  If  the  Divine  is  indeed  dynamically 
and  substantially  as  a  personal  life  to  be  organized 
^nto  the  human  individuality,  the  only  adequate  organ 
for  such  a  mediation  will  be  one  in  which  the  revelation, 
3r  the  Divine  principle  of  organization,  shall  make 
itself  personal  in  a  human  being.    That  is  it  will  not  be 


NOTES. 


327 


sufficient  that  the  Divine  should  reveal  itself  in  some 
man  only,  wi^li  whatever  strength,  in  the  way  of  his 
consciousness  through  the  channel  of  conscience.  As 
little  that  it  should,  as  hy  way  of  inspiration,  develop 
its  power  to  influence  and  elevate  in  the  life  of  Keason 
or  Sp  rit,  after  the  manner  of  prophecy.  Conscience 
and  inspiration  do  not  suffice  as  the  means  of  revelation, 
in  the  revelation  that  is  to  be  perfect.  What  is  needed 
is  a  mediation,  in  which  God  co^icentrates  His  own 
pt'culiar  Spirit  and  Life  as  a  principle  in  a  human  indi- 
vidual to  be  personally  appropriated.  In  a  revelation, 
witich  is  really  to  translate  the  Divine  into  man's  indi- 
vidual personal  life,  in  truthj  to  form  men  of  God,  the 
Divine  as  such — that  is,  as  a  ])er8onal  life — must  first  be 
embodied  in  a  personal  centre  in  humanity.  For  this 
reason.  As  soon  as  something  strictly  new  is  concerned, 
something  that  in  its  peculiarity  has  not  yet  existed, 
every  new  type  of  life,  before  it  can  multiply  itself  to  a 
number  of  sfiecimens,  must  first  have  its  full  contents 
combined  in  perfect  unity,  in  an  adequate  new  principle. 
And  so,  for  the  making  personal  of  the  Divine  among 
men,  the  first  thing  needed  is  one  in  whom  the  principle 
ot  the  Divine  life  has  become  personal.  Christianity 
concentrates  the  whole  fulness  of  revelation  in  the  one 
human  personality  of  Jesus  Christ  as  Mediator — that  is, 
as  the  mediating  central  principle  of  the  new  Divine 
organism,  in  its  fulness  of  Spirit  and  Life,  in  and  for  the 
human  personal  life.  AVith  the  entrance  of  Christ  into 
the  human  individual,  the  Divine  life  becomes  immanent 
in  us,  no*^  in  its  universal  world-relation,  but  as  a  per- 
sonal principle,  so  that  man  is  not  only  irotrnia  ©cov,  a 
being  made  of  God,  but  riKvov  ©coC,  or  a  being  begotten 
of  God.  And  with  the  growing  transformation  of  the 
individual  into  the  life-type  of  Christ  there  is  perfected 
the  development  of  the  personal  life  out  of  God,  in  God, 
and  to  God — the  development  not  only  of  a  moral  or 
theocratic  communion,  but  a  communion  of  nature.  By 
the  fall  of  man  the  Divine  and  human  in  man  had  been 


828 


NOTES. 


rent  asunder,  and  the  separation  has  grown  into  estrange, 
ment  and  enirity.  Man  has  become  an  ungodly  person- 
ality. In  opposition  to  this,  both  the  Divine  and  the 
human  have  been  reconciled  and  united  in  Christ's 
Divine-human  personality  as  the  human  manifestation 
of  the  otherwise  invisible  God.'  (Forhsungen  Chr.  Olau- 
benslehref  i.  383 ) 

*  As  regards  the  Spirit,  it  is  never  said  of  Him — tha 
Spirit  is  God,  or  the  Spirit  is  the  Lord ;  but,  on  the  con- 
trary, God  is  Spirit,  the  Lord  is  the  Spirit,  "  the  quicken- 
ing Spirit."  It  is  thus  the  Spirit,  through  whom  God  and 
the  Lord  each  is  the  person  that  He  is,  is  ©eo5,  is  Kvpio?. 
But  the  Spirit  does  not  on  this  account  belong  to  the 
Divine  Being  without  an  independent  exii>tence.^  As 
little  is  He  a  separate  person  outside  of  the  Father  and 
the  Son ;  but  He  Himself  forms  the  Divine  personality 
within  the  Father  and  the  Son.  Outside  of  God,  in  the 
■world  and  man,  He  effects  an  independent  revelation  of 
God,  which  reaches  into  the  hidden  depths  of  Deity  on 
the  one  side,  and  on  the  side  of  man  inwardly  communi- 
cates God's  very  own  life,  even  to  the  production  of  a 
Divine  Son-life.  The  one  Divine  personality  of  the 
Father  is  the  all-including  Divine  central  suViject,  in 
whom  the  Son  and  Spirit,  in  unity  o^  Being,  yet  have  a 
self-standing  existence,  and  from  whom  they  proceed — 
THE  Son  as.  the  speaking  Self  of  the  Father,  in  whom 
He  reveals  Himself  as  in  His  image  ;  the  Spirit  as  the 
inner  Self  of  the  Father  and  the  Son,  in  whom  the 
inner  life  of  God  in  the  power  of  its  personal  Being, 

•  See  Leitfaden  der  Chr.  OlaubensJehre,  p.  229 :— *  The  Spirit  is  »o 
far  from  being,  as  with  us,  something  belonging  to  Groil,  that  it  is 
sail :  God  is  Spirit,  the  Lord  is  the  Spirit,  so  that  it  really  ts  just  the 
Spirit,  tfirough  whom  God  is  the  person  that  He  is.  The  Divine  Spir't 
is  not  onlv,  as  with  us,  something  belonging  to  t  id  in  the  Father  aud 
the  Son,  but  that  very  thing  through  which  Ft  fcher  and  Son  is  God  ; 
the  Spirit  is  the  personal  being  of  God  in  Father  and  Son.  Therefore 
He  is  called  the  Holy  and  Holymaking,  the  Power  and  the  Quickener ; 
in  Him  the  very  own  personal  being  of  the  Father  and  the  Son  is 
begotten  into  man.  It  is  just  in  the  Spirit  that  the  personal  life  of 
God  is  centred ;  so  little  can  He  Himself  be  anything  impersonal.' 


NOTF.S. 


329 


maiiitnins  and  commnnicntes  itself.  It  is  just  because  the 
Spirit  is  the  bearer  of  the  Inner  Life  of  God  that  He 
does  not  manifest  Himself  externally,  tliat  there  is  no 
personal  appearance  as  of  the  Son.  Just  as  in  the  Son 
the  Phanerosis  (manifestation)  of  the  Father  took  plai  o 
externally,  as  in  His  outward  self  (John  xiv.  19,  xii.  45), 
so  in  tlie  Spirit,  as  the  inward  self  of  the  Father  and  thw 
St  11,  all  belongs  to  the  inner  life,  that  the  perfectt-d 
Phanerosis,  the  manifestation  of  God  to  us,  may  bec\ime 
the  Apokalypsis,  the  revelation  of  God  within  us.' 
(Vmlesmgen  Uber  Chr.  Olaubemlehre,  ii.  136.) 

'  What  is  needed  for  the  Redemption  of  hunnn  nature 
out  of  its  bondage  to  the  world  and  its  sin,  and  the 
revival  within  of  the  Supernatural,  for  which  it  had 
been  destined,  was  such  a  union  with  the  Divine  Life 
that  it  sho'dd  be  reveal-  d  in  man  not  only  as  a  I^w  or 
a  Hope,  as  the  Postulate  of  the  Will  or  the  Desirv,  as 
an  Ideal,  but  as  an  actual  fulfilling  of  the  real  need  of 
the  personal  life;  that  is,  that  the  Divine  lite  should 
become  the  real  personal  life.  In  virtue  of  its  absolute 
worth,  bclonginj;  to  it  by  its  very  n  iture,  the  Divine  can 
never  be  sa  isfied  with  being  accepted  as  one  of  other 
elements  only  having  a  place  in  our  personal  thinking, 
willing,  and  doing.  It  is  not  enough  that,  along  with 
other  things  that  touch  and  interest  us,  it  too  should 
liave  a  place  in  our  regard  or  actions,  and  be  something 
from  which  we  giin  certain  det-irable  results  for  our  life. 
Such  an  apparently  moderate  or  sober  view  drags  the 
Di  ine  down  and  places  it  on  a  line  with  the  objects  of 
this  world.  Nor  does  it  make  «ny  real  difference  when 
tli«  Divine  is  spoken  of  as  the  highest  and  most  worth} 
of  all  object-*.  The  Divine  only  receives  its  true  acknoic- 
let/fjvient  when  it  is  accepted  as  what  it  really  is,  the  ahsoluie 
v(/ild-prlncij)le,  aiui  becomes  the  absolute  lAfe-principle  of 
%/ur  personal  development.  The  Divine  has,  h<iwe\er, 
no  longer  creative  personal  power  in  our  bondage  to 
the  ;  ower  of  the  world,  with  its  sin  and  death.  To 
make  the  Divine  become  the  Personal  in  us  is  what, 


330 


NOTES. 


under  such  circumstances,  our  spiritual  power,  or 
Reason,  cannot  accomplish.  This  needs  the  organization 
of  a  new  nature,  and  to  organize  anew  is  the  work  of  the 
Creator  and  of  the  Divine  Principle  o\  organization  in 
the  world.  And  this  is  now  that  in  which  Revelation 
finds  its  perfection,  in  the  organizing  of  the  Divine  as  a 
living  formative  Spirit,  "the  life-sriving  Spirit,"  so  that 
08  a  product,  i^e  Life-principle^  or  as  the  power  of  a  personal 
life^  ft  could  becnme  immanent  in  man's  moral  life^  and  so 
that  &fd  of  thaty  in  continuous  development,  the  Divine  could 
be  reproduced  in  the  individual  as  his  personal  life^  ami  so 
God,  in  harmony  with  His  idea  as  tlie  Absolute,  should 
inded  he  the  all  -  determining  life  -  principle  in  m>m  ;  it 
is  in  this  that  revelution  finds  its  perfect  completion' 
(i.  380). 

*  Christ,  as  the  personal  won!  of  Go'^,  had  first  as  the 
incarnate  Son  to  perfectly  organize  His  special  witness 
an  I  mediation,  before  the  Holy  Spirit  c  "uld  in  a  new, 
hitherto  transcendent,  way  of  workinj^,  come  forth  from 
God  as  the  Spirit  immanent  in  the  Father  and  the  Son, 
as  the  Divine  Personal  Life-principle,  and  as  the  person- 
constituting  principle  begin  His  life  -  begetting  work. 
The  Divine  Personal  Spirit,  flowing  forth  irom  the 
Divine  Personal  Word,  now  becomes  the  highest  principle 
of  Inspiration,  which  apprehends  the  mysteries  of  the 
Kingdom,  as  well  as  the  highest  personal  life -forming 
pi  inciplrt  of  a  new  type  of  man,  the  image  of  the  only- 
bt gotten  Son*  (ii.  104). 

*The  Personality  has  its  ground  in  the  individualizing 
of  the  Spirit.  It  was  thus  in  the  first  creation,  when, 
by  God  breathing  the  Spirit  of  life,  man  became  a  living 
soul,  a  personality.  It  is  even  so  in  the  secomi  creati  n, 
in  regeneration,  when  in  the  imparting  of  the  Spirit  to 
man,  not  only  this  and  that  becomes  renewetl  in  him,  in 
his  consciousness  or  conduct,  but  there  comes  into  exist- 
ence a  new  man,  a  new  God-like  personality  '  (ii.  107). 

Dr.  Donier  writes  as  follows :— 


NOTES. 


331 


]eii, 
ing 

n, 
to 
in 

I'lSt- 


The  Diffkrknce  bktwken  the  RKVET.ATroN  OF  God 

IN   CHlUSr,    AND   IN   THE   IIOLY   SPIKIT. 

•The  character  of  Christ's  subsiiiution  is  not  negative, 
nor  repr«.-sive  of  pe^^onallty,  but  product iv»\  He  is 
not  contHrit  with  the  existence'  in  H  m-self  of  thu  fulness 
of  the  spi'itual  life,  into  which  His  people  are  absorbed 
by  faith.  Believers  are  themselves  to  live  and  love 
us  free  personalities;  Christ's  redeeming  purpose  is 
directed  to  the  creation,  by  the  Hoiy  Spirit  whom  He 
feends,  of  new  personalities  in  whom  Christ  gairis  a 
settled,  establisiied  being.  But  by  this  very  means  God 
exists  in  them  after  a  new  manner ;  new^  not  only 
because  the  {)0wer  of  redemption  iidieres  only  in  God's 
being  in  Christ,  but  new  also  because,  although  Christ 
remains  the  Principle  of  this  life,  this  life  shapes  itself 
in  freedom  and  distinctness  from  Christ.  Only  by 
means  of  such  freedom  can  the  bond  betwe*  n  Ofirist 
and  man,  instead  of  remaining  a  one-sided  one,  become 
two-sided,  and  therefore  all  the  firmer, — the  reciprocal 
relation  of  love.  But,  at  the  same  time,  the  fulness  of 
the  Spirit  of  light  and  life,  grace  and  truth,  which  dwells 
objectively  in  Christ,  no  longer  remains  merely  objective 
to  the  word,  but  lives  and  unfolds  itself  in  the  world, 
as  a  living  treasure  of  salvation.  Through  the  Holy 
Spirit  it  comes*  to  'pass,  that  Christ's  impulse  is  not 
simply  continued  and  extended  iio  men,  but  becomes  j  n 
iniigenous  impulse  in  them,  a  new  focus  being  formed 
for  naturalized  divine  powers.  As  a  new  Divii  e 
principle,  the  Holy  Spirit  creates,  though  not  sub- 
btantially  new  faculties,  a  new  volition,  knowledge, 
fe  ling  a  new  self-consciousness.  In  brie^",  He  creates 
a  new  person,  dissolving  the  old  union -point  of  the 
faculties  and  creating  a  new  pure  union  of  the  same. 
The  new  )  cr-onality  is  formed  in  inner  resemblance  to 
the  second  Adam,  on  the  same  family  type,  so  to  speak. 
Everything  by  which  the  new  peisonality,  in  its 
independence,  makes  it&slf  known,  is  ascribed  by  Holy 


I 


332 


NOTES. 


Scripture  to  this  tliird  Divine  principle.  Through  the 
Holy  Spirit  the  heliever  lias  the  consciousness  of  himself 
as  a  new  man,  and  the  power  and  living  impulse  of  a 
new  holy  life,  that  is  free  in  God.  He  is  th*»  spirit  of 
•  joy  and  freedom,  in  opposition  to  the  gramma  or  letter ; 
subjection  to  the  Divine  impulse  is  now,  in  the  bl»  ndini^ 
of  necessity  and  freedom,  without  spontaneous  impulne  ; 
mere  passiviiy  hikI  reccptiveness  are  transformed  into 
spontaneity,  nay,  productiveness  and  independence. 
Through  the  Holy  Spirit  the  individual  personal  ty  is 
tiuis  raised  to  comph'te  charismatic  personality.  By  all 
these  means  the  Holy  Spirit  plants  and  cherishes  the 
one  relatively  independent  factor, — the  piesuppo^^ition  of 
tho  origin  of  the  Church,  namely,  the  new  believinj* 
personality.*  (Dorner,  System  of  Christian  Doctrine^ 
IV.  161.) 

This  thought  that  the  Spirit  of  God,  as  the  Spirit  of 
the  Divine  personality,  becomes  the  life-princijde  of  our 
personality,  is  one  of  extreme  solemnity  an«l  of  infinite 
fruitfulness.  The  Spirit  not  only  dwells  in  me  as  a 
locality,  or  within  me,  alongside  and  around  that  inmost 
Kgo  in  which  I  am  conscious  of  myself,  but,  within  that 
1,  becomes  the  new  and  Divine  life-principle  of  the  Ui  w 
personality.  The  same  Spirit  that  was  and  is  in  Christ, 
His  inn^ost  Self,  becomes  my  inmost  self.  What  new 
meaning  it  gives  to. the  word,  *  He  that  is  joined  to  the 
Lord  is  one  Spirit  with  HimM  And  what  force  to 
the  question,  *Know  ye  that  the  Spirit  of  God  dwellet'i 
in  you  ? '  The  Holy  Spirit  is  within  me  as  a  Persond 
Power,  with  a  Will  and  a  Purpose  of  His  own.  As  I 
yield  up  my  personality  to  His  I  shall  not  lose  it.  but 
find  it  renewed  and  strengthened  to  its  highe>t  caj-aci-y 
Oh  to  see  how  entirely  the  Spirit  will  take  the  charge 
which  the  fle^h  has  hitherto  had !  We  thought  our- 
selves fiee,  and  were  slaves.  The  Holy  Spirit  working 
out  His  will  and  purpose  in  me,  teaching  me  to  work  it 
out,  makes  me  free.  ^ 


NOTES. 


833 


it 


NOTE   0. 
The  Place  of  the  Indwelling  (Chap.  6). 

In  fitudying  the  teaching  of  Scripture  on  the  indwoU- 
iriii  of  the  Holy  Spirit,  it  is  of  great  consoqtience  to  see 
cl(!arly  what  it  telU  us  of  the  place  where  the  Spirit 
(Iwt-lls,  and  the  mode  in  which  He  works.  And  to  this 
end  we  need  to  be  specially  careful  to  seek  correct  views 
as  to  the  difference  between  the  soul  and  the  spirit  of 
man,  and  their  mutual  relation. 

In  the  history  of  man's  creation  we  read,  *  The  Lord 
God  formed  man  of  the  dust  of  the  ground,' — thus  was 
liis  body  made, — *and  brealhed  into  his  nostrils  the 
breath '  or  spirit  *  of  life  : '  thus  his  spirit  came  from 
God ;  *  and  man  became  a  liviiig  soul.'  The  Spirit 
quickening  the  body  made  man  a  living  sou],  a  living 
))erson  with  the  consciousness  of  himself.  The  soul  was 
the  meeting- place,  the  point  of  union  between  body  and 
spirit.  Throu;j;h  the  bodi/y  man,  the  living  soul,  stood 
related  to  the  external  world  of  seube  ;  could  influence 
if',  Of  be  influenced  by  it.  Through  the  spirit  he  stood 
ndated  to  the  spiritual  world  and  the  Spinii  of  God, 
whence  he  had  his  origin;  could  bo  the  recipient  and  the 
minister  of  its  life  and  power.  Standing  tlius  midway 
between  two  worlds,  belonging  to  both,  the  soul  had  the 
p'twer  of  determining  itself,  of  choosing  or  rcfu-ing 
the  objects  by  which  it  was  surrounded,  and  to  widcli  it 
stood  re  ated. 

In  the  constitution  of  these  three  parts  of  man's  nature, 
the  spirit,  as  linking  him  witli  the  Divine,  was  the 
hi,iihest ;  the  body,  connecting  him  with  the  sensible  and 
animal,  the  lowest;  intermediate  stood  the  soul,  partiker 
of  the  nature  of  the  others,  the  bond  that  united  them, 
and  through  which  they  could  act  on  each  other.  Its 
work,  as  the  central  power,  was  to  maintain  them  in 
their  due  relation ;  to  keep  the  body,  as  the  lowest,  in 


334 


NOTES 


subjection  to  the  spirit ;  itsi'lf  to  rece've  through  the 
spirit,  as  tlie  higher,  from  the  Divine  Spirit  what  was 
waiting;  it  for  its  perfection ;  and  so  to  pass  down,  even 
to  the  body,  that  by  which  it  i.>(ii*j;ht  be  partaker  of  the 
Spirit's  perfection,  and  become  a  spiritual  body. 

The  wondrous  gifts  with  whicii  the  soul  was  endowed, 
specially  those  of  consciousness  and  self-determination, 
or  mind  and  will,  were  but  the  mould  or  vessel  into 
which  the  life  of  the  Spirit,  the  real  substance  and  truth 
of  tiie  Divine  life,  was  to  be  received  and  assimilated. 
They  were  a  God-given  capacity  fur  making  the  know- 
ledge and  the  will  of  God  its  own.  In  doing  this,  the 
personal  life  of  the  soul  would  have  become  filled  and 
possessed  with  the  life  of  the  Spirit,  the  whole  man 
would  have  become  spiritual.  We  know  how  the 
opposite  of  this  took  place.  The  houl  yielded  to  the 
solicitations  of  sense,  and  became  its  slave,  so  that  the 
Spirit  no  longer  ruled,  but  vainly  strove  to  vindicate  for 
God  His  place,  until  God  said,  *My  Spirit  shall  not 
strive  with  man  for  ever,  for  that  he  al«o  is  flesh,'  wholly 
under  th  j  power  of  the  flesh.  The  spirit  in  man  became 
dormant, — a  capacity  for  knowing  and  serving  God 
which  would  hnve  to  wait  its  time  for  deliverance  and 
quickening.  The  soul  ruled  instead  of  the  spirit,  and 
the  great  mark  of  all  religion,  even  in  its  most  earnest 
struggles  after  God,  is  that  it  is  the  soul,  man's  own 
eneigy  without  the  Divine  Spirit,  putting  fortU  its  effort 
to  find  and  to  please  God. 

In  regeneration  it  is  this  spirit  of  man  which  is 
quickened  again  and  renewed.  The  word  regeneration, 
or  being  born  again.  Scripture  uses  as  that  change 
whereby  the  soul  passes  from  death  to  life,  effected  like 
the  natural  birth,  at  once  and  once  for  all.  The  word 
renewed  is  used  of  that  continuous  and  progrtssivo 
work  by  which  the  life  of  the  Spirit  of  God  enters  more 
fully  into  our  life,  and  asserts  its  supremacy  through  our 
entire  nature. 

In  the  regenerate  man  the  original  relation  between 


I 


NOTES. 


335 


tlie  soul  and  the  spirit  has  been  restored.  The  spirit 
of  man  has  been  qnickehed  to  become  an  habitation  of 
God's  Spirit,  who  is  now  to  teach  and  to  lead,  by  com- 
municating as  a  Divine  life,  as  something  sub^tantial 
and  real,  the  Truth,  the  actual  good  things  which  Christ 
has  for  us.  Tliis  Divine  leading  into  the  Truth  by  the 
Spirit  of  God  takes  place  not  in  our  fouI  or  mind,  in  the 
first  pl.ice,  but  in  our  spirit,  in  the  inner  recesses  of  a 
life  deeper  than  mind  or  ^^i\\.  And  it  takes  place  only  as 
the  soul,  in  the  conftusion  of  how  blinded  it  has  become, 
of  how  slowly  its  faculties  really  become  spiritual  and 
divinely  enlightened,  in  the  willingness  to  be  foolish  and 
ignorant,  and  in  teachableness  to  wait  on  God's  Spirit  to 
give  His  Truth  in  the  lite,  yields  itself  to  that  complete 
supremacy  of  the  Spirit  which  was  its  original  destiny. 

And  now  comes  the  most  important  lesson,  not  easy 
to  learn,  for  the  sake  of  which  we  have  at  some  length 
spoken  of  the  relation  between  the  soul  and  spirit. 
The  ^.Teatest  dan<:er  the  religion  of  the  Church  or  the 
individual  has  to  dnad  is  the  inordinate  activity  of  the 
soul,  with  its  po^er  ot  mind  and  will.  It  hfls  been  so 
long  accust'>med  to  rule,  that  even  when  in  conA^ersion 
it  has  surren«!ered  to  Jesus,  it  too  easily  imagines  that  it 
is  now  its  work  to  carry  out  that  surrender,  and  serve 
the  King  it  has  accepted.  Many  a  belitver  has  no  con- 
ception of  the  reality  of  the  Spirit's  indwelling,  and  of 
the  extent  to  which  He  mus»t  get  the  mastery  of  the 
foiil,  that  is,  of  our  whole  self  in  all  our  feeling  and 
thinking  and  willing,  so  as  to  purge  out  all  confidence 
iu  the  Hesh,  arid  work  that  teachableness  and  submissive- 
ntgs  which  is  indispensable  to  the  Spirit's  doin,^  His 
work.  The  call  of  the  Master  to  hate  our  o^vn  life,  not 
to  seek  it  but  to  lose  it  (the  word  used  is  psyche — soul), 
is  the  call  to  ^ive  the  soul,  with  its  power  ol'  willing  and 
actin<r,  unto  death,  that  it  may  find  its  true  life  again  in 
the  quickenin*;  and  leading  of  the  Spirit.  As  long  as 
this  is  not  understood,  there  will  not  be  that  fear  of  self 
and  its  wisdom,  that  absolute  depeude.ice  and  waiting 


336 


NOTES. 


on  the  Spirit,  which  is  the  first  condition  of  the  spiritual 
life. 

To  those  who  would  be  saved  from  these  dangers, 
who  would  fain  return  to  the  normal  state  in  which, 
and  for  which,  God  created  man,  the  way  is  open, 
though  not  always  easy.  Begin  with  the  prayer  that 
we  may  know  the  Holy  Spirit,  His  dwelling-}>idee.  His 
way,  and  His  work,  and  what  He  claims.  Seek  a  deep 
impres>ion  of  the  lioly  mystery  and  the  Divine  reality 
of  His  indwelling.  As  truly  as  God  dw«lt  in  the  Hesh 
of  Jesus  of  Nazareth,  so  truly,  though  in  a  different  way, 
doth  He  dwell  in  Thee.  Have  a  deep  reverence  fr  the 
Holy  Presence.  Be  very  jealous  of  aught  that  would 
grieve  Him.  Remember  especially  that  what  giieves 
Him  most,  next  to  t>in,  and  what  is  somelimesi  more 
dangeious  to  ourselves  than  sin,  is  the  bonl  repeating 
the  first  offence,  and  following  its  own  thoughts  about  wJmt 
is  good  and  wise.  Understand  tl-at  thou  hast  reeeived 
the  Spirit,  th;tt  now  the  8<  ul  may  be  entirely  under  His 
dominion.  Im^gioe  not  that  the  fact  of  tiiy  admitting 
that  thou  needest  the  S[)irit's  teaching,  or  that  thou 
askest  for  Him,  is  enough  to  secure  His  working.  No 
indeed.  It  needs  a  very  real  giving  up  of  the  life  of  the 
80ul,  of  all  its  strength  and  wisdom  day  by  day,  and  a 
very  real  subjection  of  the  whole  mind  and  will  to  wait 
for  His  quickening  and  His  teaching,  if  thou  art  indetd 
to  learn  to  know  and  worship  God  in  the  Spirit. 

To  gather  up  what  has  been  said.  The  spirit  is  the 
seat  of  our  God  -  consciousness ;  the  soul  of  our  self- 
consciousness;  the  body  of  our  world-consciousness.  In 
the  spirit  God  dwells,  in  the  soul  self,  in  the  bo<ly  «ensf?. 
As  long  as  the  right  relation  existed,  and  the  soul  with 
its  8-  If  u'as  f^uhject  to  the  spirit,  and  through  it  to  God, 
ail  was  well.  But  sin  came  as  the  assertion  of  self  in 
seeking  its  life  through  sense  and  not  ohedience  to  the 
8pir<t.  And  so  the  soul,  self,  selfishness  became  the 
ruling  principle  of  man's  life. 

In  the  regenerate  man  there  is  no  more  subtle  temptiv* 


N0TE3. 


337 


e 
e 


tion  than  this,  that  even  in  tlie  servictt  of  God  self  still 
seeks  to  assert  itself,  and  in  its  will  and  strength  to  do 
G Oil's  will,  instead  of  waiting  in  dependence  on  the  Holy 
Spirit  for  Him  to  work,  both  to  will  and  to  do.  This  is 
why  the  Lord  Jesus  said  so  distinctly,  '  Let  a  man  deny 
liiniself,  and  take  up  his  rross ; '  the  life  and  the  power 
of  self  must  he  pacriKced  and  given  up  for  the  Spirit  to 
work.  Even  so  He  speaks  of  our  hating  and  loving  our 
life  {soul)  if  we  are  to  fiid  the  true  life,  the  life  of  the 
Spiiit.  In  the  believer  there  is  ever  going  on  a  secret 
struggle  between  the  soul  and  th^  Spirit.  On  behalf  of 
God,  the  Spirit  seeks  to  possess  and  pervade  all.  On 
behalf  of  self,  the  soul  seeks  to  take  the  first  place,  and  to 
assert  the  liglit  of  independent  action.  As  long  as  this 
is  the  cai^e,  and  the  soul  takes  the  lead,  expecting  the 
Spirit  t«»  f»ilow,  and  lielp  and  bless  what  it  does,  our  life 
an<l  work  will  be  barren  of  truly  spiritual  results.  Oily 
when  the  soul,  with  all  of  self,  its  willing  and  running, 
is  daily  denied  and  laid  in  the  dust  for  the  Spirit  \'o 
work,  will  the  Power  of  G«»d  be  manifest  in  our  servicn, 
Hervi  is  the  cause  of  such  frequent  failure  in  the  sp'ritual 
life,  of  the  evanescent  ciiaracter  of  many  of  our  mosft 
precious  experiences  ;  our  faith  stood  more  in  the  wisdom 
i/f  man,  in  the  influence  of  human  teaching  and  human 
apprehension,  than  in  the  power  of  G«)«l  and  His  Spirit. 

This  is  what  is  meant  in  Heb.  iv.  12:  'The  word 
of  God  is  living,  and  active,  and  sharper  than  any  two- 
e<lged  sword,  piercing  even  to  the  dividing  of  fouI  and 
spirit.'  Just  as  in  creation  the  fir^t  w..ik  of  the  word 
was  to  divide,  separating  b  tv^e^'U  li^ht  and  darkness, 
I  arth  and  sea,  so,  as  the  Living  Word,  by  the  Hol}^ 
Spirit,  does  it  work  in  u><,  the  difference  between  the 
spiiit  as  the  higher  and  tite  seat  of  the  Divine,  and  the 
Soul  as  the  lower,  ever  with  all  its  powers  to  be  kept 
subject  to  the  spirit,  I  tcomes  clear  to  us.  And  we 
learn  to  understand  that  in  the  renewed  spirit  is  the 
home  of  God's  Holy  Spirit. 

*  Master,  where  dwellest  Thou?'  the  disciples  asked, 


/ 


338 


NOTES. 


when  first  they  began  to  know  Jesus.  '  Come  and  8e»\* 
was  His  answer,  and  they  abode  with  Him  that  night. 
*  Holy  Teacher,  where  dwellest  Thou  ?  *  is  a  question  we 
may  indeed  ask,  as  we  long  to  know  the  Spirit.  The 
answer  Jesus  has  given  us :  ^  He  shall  be  in  you,*  In 
that  inner  shrine  of  our  wondrous  nature,  the  spirit, 
deeper  than  the  soul,  with  all  its  life  of  feeling,  and 
thought,  and  will,  which  God  made  for  Himself,  in  the 
spirit  quickened  by  His  power,  there  dwells  the  Holy 
S/Arit.  There,  in  the  life  which  He  has  imparted,  there 
He  dwells ;  that  life .  He  leads  ever  deeper  into  the 
Truth,  the  actual  possession  of  the  substance  of  the 
grace  revealed  in  Christ.  It  is  only  the  soul  that  knows 
tliat  He  dwells  there,  and  waits  for  His  teaching  t^ere, 
to  whom  will  be  given  as  much  as  it  needs  and  can  hear 
of  that  truth  in  the  intellect,  which  otherwise  is  so 
impotent  and  even  dangerous.  Paul  writes :  *  God, 
whom  I  serve  in  my  spirit.'  It  is  as  I  know  that  I  iiave 
a  spirit,  *the  seat  of  self-collectedness,  the  inner  sanc- 
tuary,' formed  for  receiving  the  communications  from 
the  Divine  world,  deeper  than  thought  or  feeling,  and 
retire  there  to  wait  on  God  s  Spirit,  and  set  it  open  to 
Him,  that  I  will  learn  to  know  where  He  dwell!*.  Only 
when  He  is  acknowh  dged  and  honoured  there,  will  He 
come  forth  from  the  secret  place,  to  manifest  His  power 
in  the  region  of  the  soul  and  its  conscious  lite.  When 
speaking  of  the  believer  as  a  temple,  I  shall  have  occasion 
again  to  point  out  the  difference  between  the  holy  place, 
the  soul,  and  the  most  holy,  the  spirit.     (24//i  Day,) 


NOTE    D. 

Growth  in  the  Knowledge  of  the  Spirit  (Chap.  8). 

In  the  following  extract  from  Dr  Saphir's  Christ  Ci'uci 
fied :  Lectures  on  1  Corinthians  ii.,  the  thought  is  put  very 


NOTES. 


339 


distinctly,  that  as  a  rule  the  believer  in  the  first  stage  of 
the  Chrihtian  life  hardly  knows  that  he  owes  his  faith  and 
the  power  of  the  Ci»ri8tian  life  to  the  direct  working  ol' 
the  Holy  Spirit.  As  a  coi  sequence  of  this  ignorance  there 
very  often  comes  a  time  or  darkness,  with  the  very  view 
of  wakening  him  up  to  seek  for  the  reason  of  his  failure, 
nnd  the  power  of  restoration  and  abiding  growth.  The 
discovery  of  the  work  and  indwelling  of  the  Thiid  Person, 
the  Holy  Spirit,  is  what  he  needs,  to  see  how  all  that  is  in 
Chri>t  can  in  very  deed  be  his  in  continuous  experience. 
1  am  sure  that  clear  teaching  in  regard  to  this  advance 
in  the  knowledge  of  the  Christian,  and  the  proclama- 
tion to  the  very  feeblest  of  God's  children  that  the 
indwelling  of  the  Holy  Spirit  is  their  privilege  and 
their  strength,  is  just  what  is  needed  in  the  Church 
in  our  day,  and  cannot  fail  of  bringing  light  and  blessing 
to  many. 

*  We  read  that  the  Apostle  Paul  found  disciples  in 
Ephesus,  whom  he  asked,  **  Have  ye  received  the  Holy 
Ghost  since  you  believed  ? "  And  their  reply  wa^, 
*'  We  have  not  so  much  as  heard  whether  there  be  any 
Holy  Ghost."  As  tlie  Lord  Je«»us  said  to  Philip, 
*'  Have  I  been  so  long  time  wit^»  you,  and  yet  hast  thou 
not  known  n»e  ?"  so  may  the  H.»ly  Ghost  pay  to  some 
true  and  sincere  b  lie  vers,  **  Have  I  been  so  long  wi.h 
you,  revealing  unto  you  the  truth  as  it  is  in  Jesus, 
working  in  you  faith,  shed-ling  abroad  in  your  heaits 
GojI's  love,  com'orring  you  in  your  son*ow  for  sin,  help- 
iiig  your  inHrniitJes  in  prayer,  opening  to  your  under- 
stan<li»ig  wonders  out  of  God's  woid.  and  yet  have  you  not 
kmnvn  we?"  This  ignomn^e  arises,  to  some  extent, 
from  the  fict  that  the  Spirit  testifies  not  of  Himself,  but 
of  the  Father  and  the  Son.  It  is  His  to  glorify  Christ. 
As  when  in  the  dark  night  a  brigl.t  light  is  concentrated 
on  one  point,  the  light-bearer  himself  remains  uneen; 
so  the  bleased  Spirit,  un perceived  by  the  awakened 
sinner,  causes  all  light  to  fall  on  the  crucified  Saviour 
and  the  loving  Father.     The  soul  exclaims  :  How  grecit 


340 


NOTES. 


is  the  love  of  God  !  How  marvellous  is  the  grace  of 
Jesus  !  He  who  has  kiiidhd  the  light,  who  has  opened 
the  eyes  of  the  heart,  who  has  renewed  the  soul,  is  as  i/et 
unknown  and  uuobaerved.  John  ilie  Baptist  compared 
himself  with  the  friend  of  the  bri'legroom,  who  standeth 
and  rejo  ceth  greatly  because  ol^"  the  brid»^groom'd  voice. 
In  liKe  manner  does  the  Spirit  dirt  ct  the  S')ul  to  Ciirist, 
and  fills  the  heart  with  joy  in  believing  Jesus,  while  as 
yet  He  dots  not  reveal  His  own.  love  and  wmk. 

*  Another  reason  w  hy  the  young  believ  er  knows  little  of 
the  Spirit  is  because  the  Holy  Giiost  is  so  gentle.  His 
approach  is  so  soft,  His  adaptation  to  our  peculiarities  of 
ciiaracter  so  perfect,  His  influences  so  deep  and  pene- 
trating, that  we  tliink  our  own  reason,  imagination,  will, 
conscience,  have  been  acting  of  their  own  accord  and 
with  perfect  spontaneity. 

*  How  liitle  do  we  know  that  the  Holy  Ghost  has  been 
influencing  every  faculty,  every  emotion,  every  mental 
process ;  so  noiselessly,  so  quietly,  so  lovingly,  so  in- 
wardly has  the  great  Spirit  been  working,  preparing,  and 
chisellin.',  and  fitting  every  stone  of  the  building — 
thus  at  the  buildmg  of  Sidornon's  temple  no  sound  was 
heard.  With  perfect  knowledge  and  with  infinite  love 
the  Holy  Ghost  deals  with  our  spirits,  and  wlien  the 
creative  fiat  goes  forth,  it  is  mostly  as  the  still  small 
voice  which  came  to  Elijah  after  the  earthquake  and  the 
tempest  and  the  fire. 

*  Yet  the  believer  knows  that  he  has  experienced 
Divine  grace  and  power.  God  has  revealed  to  him 
Christ.  God  has  created  him  anew.  It  is  a  super 
natural  influence  of  which  he  is  conscious ,  and  as  it  is 
unique,  so  it  brings  with  it  the  assurance  cf  its  truth. 
There  is  a  testimony  within  his  heart  that  the  true  light 
now  bhineth.  '*  I  know  whom  I  believe."  Now,  we  our- 
selves know.  Yet  '*  the  reason  why  we  ourselves  know  is 
that  our  knowledge  is  not  of  ourselves  but  of  God."  Here- 
by we  know  that  we  know  Him,  by  the  Spirit  He  hath 
given  to  us.     Andthis  light  is  sweet.     There  is  a  blessed- 


NOTES. 


341 


was 

love 

n  the 

small 

d  the 


light 
our- 
tow  is 
[e  re- 
hath 
fessed- 


ness  in  this  knowledge  of  the  Father  and  the  Son,  a  peace 
and  joy  which  satisfy  the  heart  and  fill  the  immortal 
soul,  ►o  that  there  is  perfect  rest.  Whence  is  thisi 
Because  the  Holy  Ghost,  who  is  God,  has  revealed  to 
us  the  things  which  are  freely  given  us  of  God,  because 
by  the  Spirit  we  call  the  Father  Abba,  and  Jesus,  Lord. 

*  As  the  believer  progresses,  and  his  path  becomes  more 
complicated,  he  is  taught  more  about  the  Spirit,  for  he 
needs  this  doctrine  increasingly  for  his  comfort  and  growth. 
His  faiih  is  not  so  strong  and  unwavering  as  he 
imagined;  the  ardour  of  Ms  love  soon  vanishes;  the 
powtr  of  sin,  which  at  first  he  fancied  was  utterly 
broken,  mak»  3  itself  felt  again ;  prayer  becomes  langui<l, 
and  joy  seems  to  have  taken  flight.  In  other  w<'ids, 
God  leads  him  into  the  valley,  and  lest  he  should  m-jke 
a  Ciiri't  of  his  f^ith,  and  a  welUcpring  of  a  cistern,  he 
is  taught  something  of  himself.  Who  <loes  not  know  of 
thisseco"d  stage  in  the  Christian  lite,  at  first  so  painful, 
so  humiliating,  ami  filling  the  soul  with  perplexity  ?  It 
is  thus  that  we  learn  that  the  Spirit  who  has  rencW'  d  our 
hearts  must  also  sustain  the  new  life;  that  we  de|  end 
entirely  on  Divine  grace  and  power,  not  merely  to 
bring  us  to  Christ,  hut  to  keep  us  in  Him. 

*Thus,  as  ill  all  God's  dealings,  there  is  progress  in 
ever-mcreasiug,  widening,  and  deepening  cycles  The 
believer  experiences  again  in  a  more  enlarged  and 
profou?id  manner  what  he  was  taught  at  his  tir^^t  con- 
version. He  sees  now  more  clearly  the  guilt  and 
helplcssnt  ss  of  man,  our  utter  dependence  on  a  Father 
to  love  us,  on  a  Saviour  to  save  us  by  the  shedding  uf 
His  blood,  and  on  a  Divine  Spirit  to  quicken  iud 
enlighten  the  soul,  and  fill  it  with  the  love  of  God. 
feeh  now  with  deeper  humility  and  truer  joy 
salvation  is  of  God,  that  Divine  grace  lays 
foundation  and  ])erforms  the  good  work  in  us  imtil  the 
day  of  Christ.  2'hen  he  btlu/lds  the  gift  and  the  indwelling 
of  the  Hohj  Ghost.  Thns  was  it  that  the  first  disciples, 
after  a  season  of  childlike  peace  and  joy  in  the  presence 


He 

that 
the 


342 


NOTES. 


h 


and  companionship  of  Jesus,  lost  the  Saviour ;  and  with 
Him  the  garden  of  the  soul,  trees  and  flowers  and  songs 
of  birds,  vanisheil,  and  all  was  winter,  cold,  silent,  and 
dead.  And  tlieu  He  returned  unto  them  never  to  leave 
them;  and,  on  the  day  of  Pentecost,  He,  in  the 
person  of  the  Comfoit»'r,  de.'-cended  and  made  all  things 
new ;  and  it  was  summer,  full  of  fragrance  and  bright- 
ness. 'I'hey  had  to  lose  Jesus  for  a  while,  to  long  for 
the  Spirit,  and  to  rejoice  in  His  coming. 

*The  gift  of  the  Holy  Gho-t  is  the  mopt  precious  gift 
of  that  love  which  the  Father  has  towarot  ua  for  the 
sakn  of  His  dear  Son,  and  because  we  love  Him,  and 
y»»lieve  that  He  came  from  God.  //  is  the  gift  in  which 
the  purposes  of  God  towards  us  are  fvljilled  and  consummated. 

*The  Messiah  and  the  Spirit  always  go  together  ;  and 
the  gift  of  the  Spirit  is  the  great  purpose  of  the  Messiah's 
coming  and  the  first-fruits  of  His  work  '  (pp.  116-123). 


*  I  shall  never  forget  the  gain  to  conscious  faith  and 
peace  which,  in  my  own  experience,  came  not  at,  but  after, 
a  first  decisive  and  appropriating  view  of  the  Crucified  One 
as  the  sinners  sacrifice  of  peace — came  from  a  clearer  and 
more  intelligent  hold  upon  the  personality  of  that  Spirio 
through  wh(  se  mercy  the  soul  had  ^een  that  blesseti 
view.  It  was  &  new  development  of  insight  into  tho 
love  of  God;  a  new  contact  with  the  inner  and  eternal 
movements  of  redeeming  mercy ;  a  new  discovery  of 
Divine  resources.  Gratitude  and  love  and  adoration 
found  a  ne»v,  a  newly-realized  reason,  and  spring,  and 
rest.  He  who  had  awakened,  wlio  had  regenerated, 
shone  before  the  soul  with  the  smile  of  a  personal  and 
eternal  kindness  and  friendship,  standini;  side  by  side  in 
union  utisjieakable,  yet  not  in  confusion,  with  Him  who 
had  suffered  an  I  redeemed,  and  with  Him  who  had  given 
His  Son,  who  had  laid  the  eternal  ]>lar  of  grace-,  and 
willed  its  all-ujeiciful  success.' — liev.  H.  C.  G.  Moule. 


NOTES. 


343 


for 


NOTE  E. 

The  Spirit  of  Truth  (Cliap.  9). 

We  are  so  accustomed  to  tliink  of  the  word  Truth  as 
meaning  doctrine,  that  it  is  only  by  a  distinct  and  oft- 
ropeated  effort  that  we  can  realize  that  it  is  in  a  very 
different  and  very  much  higher  sense  tliat  our  Lor<l  us^s 
it.  When  John  speaks  of  Christ  as  full  of  grace  and 
y fii/A,  and  then  explains  this  by  sayin<r,  '  Tlie  Law  t anie 
by  Moses ;  Grace  and  Truth  by  Jesus  Christ,'  we  notice 
at  once  that  he  contrasts  the  powerless  shadows  an ' 
forms  of  the  law  with  the  living  substance  and  reah'ry 
of  what  Christ  brought,  as  the  real  communication  of  the 
eternal  lile  of  God  from  heaven.  Th«  following  extract 
from  Beck  (Prop.  p.  2)  may  help  us  to  lay  hold  of  the 
thought  that  Truth  has  indeed  a  Life  and  Kingdom  of 
its  own  : — 

*  Man's  creative  power,  both  spiritual  and  bodily,  can 
never  attain  to  any  true  and  real  life,  ex<  ept  as  there  is 
something  already  given  and  received  to  work  on  and  to 
w«»rk  out.  It  always  supposes  an  obje-tive  external 
creation.  So  in  nature  we  must  always  have  the  real 
matter,  with  its  own  life-power  in  it  formed  for  us,  before 
we  cau  with  our  powers  secure  any  product :  in  the  real 
sense,  whether  spiritual  or  physical,  we  never  produce, 
we  only  reproduce.  Nature  is  an  independent  kingdom 
within  which  we  live  and  \<ork,  but  in  which  we  call 
into  exi>tence  or  create  nothing.  And  just  so,  Truth, 
the  spiritual  world,  is  an  independent  kin«;dom,  which  we 
dj  not  bring  forth  out  of  our  spirit,  but  which  mu.-t  in 
its  self-existence  reveal  itself  to  ua,  that  out  of  it  we 
may  receive  the  substance  and  elements  of  a  real  Jife 
before  we  can  produce  aught  spiritually.  An  a-tuid 
existence  must  in  its  own  original  power  reveal  itself  to 
us,  and  with  its  creative  energy  enter  into  us,  before  we, 
can  produce  aught  from  within.     And  where  is  now  thi3 


344 


IsOTES. 


o> 


actual  cxistenfo,  this  IMq  Kini,'<lnrn  of  Truth  ?  Tliii 
question  compels  every  li"ne>'t  thinker  t«>  conie  out  «»f 
his  own  isolated  self,  and  in  this  oyjjtttivc  world  (it 
may  he  tiie  inner  oni,  as  far  as  it  has  an  actual  objeclivfl 
existence)  to  seek  for  the  revelation  of  Truth,  iliat  he 
may  open  to  it  his  spirit  and  reproduce  what  it  haft  set 
before  l>ii;i.  And  so  faith  is  tl)e  substance  of  Christian 
truth,  wnic'i  enters  in  o  man  a-^  ins  spiritual  pioperty, 
and  in  living  power  becomes  immanent  within  him.  As 
u  faith  Chr  istianity  is  ne  ther  id(  a,  nor  law,  nor  fcelin 
but,  a  life,  a  d  ep,  penetrating,  and  all-pervading  life.' 

It  is  of  this  Life  Kingdom  of  Di'^ine  Truth,  of  actual 
Divine  Li le,  thtit  Jesus  came  to  earth  as  the  embodi- 
ment. It  is  of  this  Truth  that  the  Hoi}'-  Spirit  is  the 
animating  })rinciple,  the  very  life.  Arid  when  He  comes 
out  of  Christ  v  ho  has  said,  '  I  am  the  Tiuth,'  He  comes 
as  the  bearer  of  all  there  is  in  Clirist  to  make  Him  Truth 
within  us,  an  actual  living  pos  .ession.  It  is  only  as  we 
thus  possess  Christ  the  Truth  that  our  knowledge  of 
the  doctrine-truth  will  be  living  and  profitable.  1  he 
Spirit  of  Truth  gives  us  life-truth  in  the  inmost  part, 
thence  Hh  leads  it  into  truth  of  conduct  and  character. 
And  only  as  we  yield  to  Him  in  this,  is  the  doctrinal 
truth  we  hold  leally  the  Truih  of  God  to  us.  The 
Church  or  the  individual  I  as  only  so  much  of  the  Truth 
of  God  as  we  Lave  of  the  Si  irit  of  God. 


-J 


NOTE  F. 

On  the  MissroN  of  the  Spirit  (Chap.  9). 

^ Love  Revealed;  Meditations  on  the  Part'nf)  Words 
of  Jesns  with  Hii*  Disciples  in  John  xiii.  to  xvii.  By 
George  Bowen.'  Sui  h  is  th<;  title  of  a  book  from  which 
I  give  some  extracts,  in  which  the  thought  is  put  with 
great  clearness  and  force  that  many  Christians  are  living 


I  ;; 


NOTES. 


345 


out  of 

iia  (it 

•jectiVB 
hat  he 
laR  set 
iriHtian 
operty, 
n.  As 
fci-ling, 
ife. ' 

actual 
imbodi- 

is  tlie 
i  comes 

comes 
1  Truth 
y  as  we 
idge  of 
I.  Jhe 
jt  part, 
iracter. 
ictriual 

.  The 
)  Truth 


Words 
ii.     By 

which 
It  with 
3  living 


on  an  ante-penteco?tal  level,  and  that  th'^  jtron.ise  of 
Christ  to  reveal  His  Power  to  the  world  by  Hia  |>rt  senco 
among  His  people,  made  manifest  throu^,h  the  Spirit,  ia 
Btill  waiting  its  fulfilment  in  our  experience.  To  those 
who  are  not  yet  acquainted  with  this  book  I  c.in  most 
tJ<^nfidentlv  recommend  it  as  lull  of  spiritual  instructinii. 

* "  /  will  love  him,  and  mil  manifest  myself  to  him " 
(John  xiv.  21). 

'If  we  wish,  therefore,  to  sound  the  depths  of  this 
prouiise,  "I  will  manifest  myself  to  him,"  we  must 
hoiiour  Christ  and  the  Father  and  the  Spirit  by  believing 
in  the  pov-er  of  the  Spirit.  To  have  faith  in  Christ  and 
not  to  have  faith  in  the  Spirit  seems  to  be  a  great 
contradiction,  yet  we  submit  it  for  tie  judgment  of 
candid  inquirers  if  this  contradiction  is  not  strikingly 
exhibited  in  the  case  of  almost  all  who  profess  to  be 
followers  of  Christ.  To  know  the  Father  we  must  know 
the  Son  ;  to  know  Christ  we  must  know  the  Spirit.  "  He 
shall  glorify  me,"  said  Christ.  Believest  thou  this  ?  Is 
this  thy  conception  of  Christ's  glory,  that  it  is  a  glory 
that  the  Spirit  of  God  can  enable  thee  to  behold  ?  When 
the  omnipotent  Spirit  has  been  allowed  by  our  faith  to 
go  to  the  full  extent  of  His  resources  in  the  revelation  of 
Christ,  it  will  be  time  enough  for  us  to  turn  away  Irom 
Him  to  some  more  perfect  way  of  bringing  Christ  near 
to  us. 

'  Our  Lord  Himself  tells  us  that  he  that  is  least  in  the 
kingdom  of  heaven— the  kingdom  that  He  cam(»  to 
esta!>lish — was  greater  than  any  of  the  prophets  that 
had  been  in  the  world  before  His  advent.  Greater? 
Why  H  Because  he  is  a  habitation  of  God  through  the 
Spirit,  because  that  magnificent  gift  which  Christ  died 
to  obtain  for  us  has  been  bestowed. 

*  Now  all  these  views  of  the  glory  of  the  pr-ps^nt  dis- 
pensation  seem  to  vanish  into  night  when  we  subject 
them  to  a  comparison  with  the  actual  experiences  of 
Christians  in  general.  But  we  do  them  foul  injustice 
iu  this  way.     We  are  rather  to  submit  the  experiences 


346 


NOTES. 


of  Christians  to  the  test  of  Scripture.  When  we  do  p(\ 
does  it  not  appear  that  tlie  Church  has  fallen  back  into 
an  ante-pt>nteco8tal  state  ? — that  it  has  slipped  out  of 
its  own  dispensation?  There  was  a  measure,  a  feeble 
measure,  of  spiritual  influ'nce  enjoyed  by  the  disciples 
before  the  death  and  resurrection  of  Christ,  else  would 
they  not  have  been  able  to  call  Jesus  Lord ;  but  it  wad 
nothing  in  comparison  with  what  they  rec^'ived  on  the 
day  of  Pentecoftt.  The  day  of  Pentecost  was  a  pattern 
day  ;  all  the  days  of  this  dispensation  should  have  been 
like  it,  or  should  have  exceeded  it.  But,  alas !  the 
Church  has  fallen  down  to  the  state  in  which  it  was 
before  this  blessing  had  been  bestowed,  and  it  is  neces- 
sary for  us  to  ask  Christ  to  begin  over  again.  We,  of 
course,  in  respect  to  knowledge — intellectual  kno««  ledge 
of  spiritual  things — are  far  in  advance  of  the  point 
where  the  disciples  were  before  Pentecost.  But  it 
should  be  borne  in  mind  that  when  truths  have  once 
been  fully  revealed  and  been  made  a  part  of  orthodoxy, 
the  holding  of  them  does  not  necessarily  imply  an 
operation  of  the  Spirit  of  God.  We  deceive  ourselves, 
doubtless,  in  this  way,  imagining  that,  because  we  have 
the  whole  Scripture  and  are  conversant  with  all  its  great 
truths,  the  Spirit  of  God  is  necessarily  working  in  us. 
We  need  a  Baptism  of  the  Spirit  as  much  as  the  apostles 
did  at  the  time  of  Christ's  resurrection ;  we  need  that 
the  unsearchable  riches  of  Chrisl  should  be  revealed  to 
us  more  copiously  than  they  were  to  Isaiah  in  the 
temple. 

*  We  profess  to  love  Him.  We  profess,  there ''ore — the 
inference  is  unavoidable — to  desire  to  enjoy  higher  and 
more  satisfactory  manifestations  of  Him  than  have  been 
yet  vouchsafed  unto  us.  It  follows,  then,  that  we  ought 
to  feel  very  greatly  the  pressure  of  the  obligation  to  seek 
the  outpouring  of  the  Holy  Spirit.  Blessed  be  God  !  the 
Holy  Spirit  is  being  poured  out  in  many  churches,  and 
many  Christians  are  at  this  very  hour  enjoying  such 
views  of  Christ  as  fill  them  with  a  preternatural  joy 


NOTES. 


347 


and  love  and  strength.  But  we  have  not  yet  entere<l 
into  the  fuhicss  of  this  glorious  dispensation.  If  Me 
love  Christ,  we  will  press  deeper  into  it,  believing  that 
Omnipotence  will  find  ways  of  revealing  itself  in  the 
spiritual  world  of  which  we  have  as  yet  no  conception. 

*  ^*  Nevertheless  I  tell  you  the  truth :  it  is  expedient  for  you 
that  I  go  away :  for  if  I  go  not  away^  the  Comfmter  will  not 
come  unto  you  ;  but  if  I  depart^  I  uill  send  Him  unto  ym  " 
(John  xvi.  7). 

*  Strange  and  scarcely  credible  though  the  announce- 
ment may  appear  to  you,  I  nevertheless  tell  you  but  the 
simple  truth  when  1  say  that  it  will  be  for  your  advan- 
tage that  I  ascend  unto  the  Father  and  send  to  you  the 
Holy  Ghost,  the  Comforter,  to  be  your  perpetual  guide. 
And  when  I  say  that  it  will  be  for  your  advantage,  I  do 
not  mean  that  the  Holy  Spirit  is  greater  than  I  am,  or 
that  He  will  prove  a  truer  friend  to  you.  In  fact,  the 
special  office  of  the  Spirit  will  be  to  bring  you  and  my- 
self into  a  more  intimate  and  a  more  blessed  union  than 
has  yet  been  revealed  to  your  consciousness.  Though 
you  have  journeyed  with  me  during  these  latter  years 
of  my  earthly  pilgrimage,  yet  there  is  no  use  in  d'  - 
guising  the  fact  that  a  moral  chasm  yawns  between  us. 
You  yourselves  must  often  have  felt  the  deepest  pain 
in  reflecting  upon  the  very  feeble  amount  of  influence 
exerted  upon  you  by  One  who  is  manifestly  God  in  the 
likeness  of  men.  You  have  mourned  that  the  words 
and  acts  of  One  who  was  proclaimed  the  Only-Begotten 
of  the  Father,  who  was  transfigured  before  you,  was 
served  by  angels,  who  spake  unto  the  winds  and  the 
waves  and  they  obeyed  Him, — you  have  mourned  that 
the  discourse  and  acts  of  such  a  One  should  have 
wrought  so  feebly  in  your  hearts.  The  desire  for  sancti- 
fication  exists  in  you,  but  the  new  and  elevated  con- 
ception of  holiness,  which  has  been  introduced  into  your 
minds,  only  makes  you  the  more  sensible  of  your  gre  *t 
moral  deficiencies.  If  miracles  could  have  given  you  the 
victory  over  your  sins,  you  would  now  be  the  holiest  of 


348 


NOTES. 


!    i 


men.  Since  that  hour  when  one  of  you  fill  at  My  feet 
exclaiming,  **  Depart  from  me,  for  1  am  a  sinful  man/ 
how  many  glorious  displays  of  my  power  have  you 
witnessed !  Yet  are  you  still  sadly  aware  that  pride, 
ambition,  worldliness,  have  authority  over  you. 

*  Surely  you  must  have  admitted  to  yours-lves  that  if 
three  a*  d  a  half  years  of  such  ttupendous  exhibitions  of 
power  have  left  you  the  unsanctified  men  you  are,  ten 
years  of  such  displays  would  not  give  you  the  victory 
over  your  evil  natures.  For  three  and  a  half  years  you 
have  listened  to  a  gnater  than  Solomon, — to  one  who 
spake  as  never  man  spake,  to  the  wisdom  of  God  ;  and 
you  have  enjoyed  such  opportunities  as  never  before 
were  enjoyed  by  mortal  man  to  know  the  mind  of  Giid 
concerning  the  way  in  which  He  would  be  served,  and 
what  is  the  result  ?  You  yourselves  are  constrained  to 
admit  that  the  n  suit  is  very  unsatisftctory. 

*  Ah,  if  all  that  man  needed  were  to  have  a  teacher, 
were  to  have  lessons  of  Divine  wisdom  set  before  him  in 
the  most  intelligible  and  most  expressive  forms,  then 
would  you  now  be  incomparably  the  holiest  of  men, 
proof  against  all  temptation,  superior  to  all  earthly 
influences.  But  what  is  the  fact  ?  Was  it  not  necessary 
that  I  should  this  very  evening  begin  the  work  of 
instruction  over  again,  as  it  were,  by  washing  your  feet  ? 
Have  you  not  this  very  evening  been  disputing  among 
yourselves  who  shall  be  the  greatest?  Are  you  not 
this  very  night  to  make  evon  the  unprofessing  woild 
astonished  by  deserting  me  in  my  hour  <»f  trial  ? 

*Why  do  I  now  Iwell  upon  these  things?  Simply 
that  you  may  be  assisted  to  recognise  that  my  life  on 
earth,  however  marvellous  and  glorious  as  part  of  the 
Divine  i^ystem  by  which  God  is  bringing  you  to  Himaelf, 
is  yet  of  itself  unable  to  effect  your  spiritual  redemption. 
It  is  one  thing  that  the  image  of  God  should  have  been 
placed  before  you ;  it  is  a  very  different  thing  tiiat  you 
should  he  changed  into  that  image.  Man  foolishly 
Asserts  that  he  only  needs  to  know  the  true,  the  good, 


NOTES. 


349 


feet» 

lan/ 

you 

ride, 

lat  if 
ns  of 
?,  ten 
ctory 
s  you 
I  who 
;  and 
before 
f  God 
i,  and 
led  to 

jacher, 
im  in 

then 

men, 
jarthly 
essary 
ork  of 

feetl 
among 
OM  not 

woild 

Simply 
life  on 
of  the 
I  self, 
iplion. 
re  been 
[at  you 
)oli-»lily 
good, 


the  beautiful,  to  be  himse  f  the  embodiment  of  truth 
and  goodness  and  beauty.  Heaven  has  come  down  to 
earth ;  the  very  King  of  Heaven  ha?  tabernacled  amon<j; 
men ;  He  whom  Isaiah  saw  in  the  temple,  high  and 
lifted  up,  adored  by  seraphim,  has  conie  down  from  His 
throne,  dismissed  the  seraphim  to  heaveii,  and  dwelt 
with  the  people  of  I^'aiah  year  after  year,  yet  it  is  not 
seen  that  the  men  so  amazingly  distinguished  have  beeK 
rendered  eeraphic  in  holiiiess  and  love.  Something  t  Ise, 
then,  is  necessary  that  men  may  not  only  be  mndo 
acquainted  with  the  image  of  God,  but  changed  into 
the  same. 

*Buc  not  only  must  you  be  sensible  that  you  have 
little  remembered,  little  learned,  little  obeyed,  of  a'l 
that  1  have  told  you  and  shown  you;  you  must  he 
keenly  cogn  sant  of  the  fact  that  your  influence  as  my 
servants  and  the  expounders  of  my  gospel  is  all  but 
nothing.  In  presence  of  a  perverse  and  reb' llious  race 
your  hearts  sink  within  you,  and  you  ask  yourselves. 
How  shall  we  ever  be  able  to  bring  men  over  to  our 
views  of  Christ  ?  You  feel  your  need  of  some  unknown 
power  by  whicli  the  minds  of  men  may  be  rendered 
obedient  ^o  the  truth.  You  find  yourselves  utterly  at  a 
loss  to  communicate  your  deepest  convictions.  You  are 
ready  to  ask.  Is  there  not  something  bt-yond  miracles 
even  ?  something  beyond  the  power  of  a  holy  life?  Is 
there  not  in  the  resources  of  God  tome  means  of 
reachifig  the  hearts  of  men,  and  subduing  that  hostility 
by  which  they  are  hindered  from  iec«-iving  the  testi- 
mony of  a  holy  life  and  a  blessed  go.'pel  1  There  is.  I 
die  that  you  may  have  life,  and  that  you  may  have  it 
more  abundantly.  I  ascend  on  high  that  the  Comforter 
may  come  unto  you.  Tlien  shall  you  be  strengthened 
with  a  strength  of  which  you  have  hitherto  had  no 
consciousness.  Rivers  of  living  water,  even  of  the  water 
of  life,  shall  flow  forth  from  you.  Then  the  wilderne-s 
shall  be  glad,  the  desert  shall  rejoice  and  blossom  as  the 
rose.' 


!l  i 


I!   :i 
,1i  '! 


350 


NOTES. 


* "  And  when  He  is  come,  He  will  reprove  the  world  ofn% 
find  of  riahteousness^  and  of  judgment "  (John  xvi.  8). 

*"When  He."  "He"  in  the  original  is  empbatia 
It  might  be  rendered  "that  one."  He  it  is  who, 
coming,  will  convince  mankind  of  pin.  His  very  advent 
will  revolutionize  their  ideas  of  sin,  being  a  te-timony 
from  heaven  more  striking  than  that  of  the  voice  fiom 
heaven  at  the  baptism  of  Jesus,  to  the  fact  that  Jesus 
the  crucified  is  nonn  other  than  Christ  the  jilorilied. 
By  the  simple  fact  that  the  world  has  placed  itself  in 
opposition  to  Jesus,  testifiiony  to  Jt^sus  will  be  testimony 
against  the  world.  Observe  that  the  ])romise  of  the 
Spirit  was  unto  the  disciples  :  '  I  will  send  Him  unto 
you  ;  "  and  the  change  here  intimated  as  to  be  wi  ought 
in  the  sentiments  of  men  jzenerally  was  to  be  in  con- 
sequence of  the  descent  of  the  Spirit  o\'  God  upon  the 
disciples.  The  gospel  is  preached  to  convince  men  of 
sin,  of  righteousness,  and  of  judgment.  The  disciples  of 
Christ  are  in  the  world  that  they  may  make  known  the 
Bin  of  men,  the  judgment  of  God,  and  the  means  of 
escaping  that  judgment  by  means  of  the  righteousness 
of  Christ.  But  here  we  are  told  that  the  woik  of  intro- 
ducing the  new  convictions  on  these  subjects  into  the 
minds  of  men  is  to  be  accomplished  by  the  Spirit  of 
God.  Accordingly  the  apostles  speak  of  themselves  as 
having  preached  the  gospel  with  the  Holy  Ghost  sent 
down  from  heaven. 

*  What  is  here  promised,  then,  is  such  an  outpouring  of 
the  Spirit  of  God  as  shall  not  only  reveal  itself  in  ihn 
consciousness  of  the  disciples,  but  substantiate  itself  as 
an  undeniable  and  wonderful  fact  to  the  apprehensions 
of  the  onlooking  world.  And  such  was  the  advent  of 
the  Spirit  on  the  day  of  Pentecost.  "He  hath  8he<l 
forth  this  which  ye  now  see  and  hear,"  said  Peter  to  the 
multitude.  That  which  they  both  saw  and  heard  did 
what  all  the  miracles,  the  incomparable  words,  the 
irreproachable  life  of  Jesus,  had  failed  to  do.  Let  us 
lay  that  these  miracles  began  now  to  be  seen,  those 


NOTES. 


351 


igof 

ihrt 

jlf  as 


Divine  words  began  now  to  be  beard,  for  the  first  time. 
By  the  outpouring  of  the  Holy  Spirit  upon  the  disciples 
the  people  of  Jerusalen^  brgaii  to  look  upward,  and  see 
Jesus  at  the  right  hand  of  the  Majesty  on  high.  They 
saw  their  own  sin,  heinous  beyond  all  conception ;  saw 
the  righteousness  of  Him  whom  they  had  put  to  death,  the 
Prince  of  Life  ;  saw  it  to  be  such  a  righteousness  that  in 
comparison  the  entire  race  of  man  stood  forth  apparelled 
in  darkest  iniquity ;  and  they  saw  the  judgment  of  God, 
inevitable  and  dire,  against  all  who  should  be  found  in 
opposition  to  Christ.  It  was  as  though  they  had  been 
taken  up  into  heaven,  and  had  seen  the  judgment-seat, 
the  books  opened,  and  their  own  deeds  manifested  in 
the  unerring  light  of  that  tremendous  scene.  Sublime 
arrangements  of  Him  whose  wisdom  is  unsearchable ! 
Are  the  people  of  God  at  all  awake  to  all  that  is  implied 
in  the  promise  of  the  Spirit  ?  Is  it  enough  that  they 
languidly  recognise  their  obligation  to  make  known  the 
gospel  to  their  fellow-men,  and  take  various  steps  to 
have  it  preached  ?  Is  not  the  great  thing  wanted  this 
— that  the  Spirit  of  God  should  be  so  poured  out  upon 
Christ's  people  that  men  should  be  made  aware  of  His 
presence  with  them,  and  of  the  presence  of  Christ  at  the 
right  hand  of  God  1  so  poured  out  that  there  should  be 
a  coming  together,  in  some  sense,  of  the  blessed  God  and 
of  the  world  which  has  separated  itself  from  Him  ;  that 
the  powers  of  the  world  to  come  should  take  hold  upon 
men,  and  constrain  them  to  cry  out,  "  Men  and  brethren, 
what  must  we  do  ? " 

*  The  Greek  is  wonderfully  felicitous  in  that  it  does 
not  represent  the  Spirit  of  God  as  coming  once  for  all, 
but  as  persistently  cominoj.  He  it  is  who,  coming,  shall 
convince.  He  comes  as  the  rain  from  heaven,  that  must 
9till  come  and  come  again  ;  as  the  wind,  that  must  still 
blow  and  blow  again.  We  are  not  to  look  back  for  our 
Pentecost.  The  Pentecost  of  the  Acts  is  simply  given 
to  make  the  Church  of  Christ  acquainted  with  the 
privileges  belonging  to  this  dispensation.     It  is  only  the 


3o2 


NOTK». 


firafc  etep  m  a  ladder  of  Pentec"»st8  by  which  the  world 
and  the  kingdom  of  Christ  are  to  be  brought  together. 
U  is  the  specimen  tt>  accompany  the  promise,  that  we 
may  be  stirred  up  to  plead  the  promise  with  the  greatest 
loiveiicy 

'Oh,  it  were  unpnrdonable  if,  in  a  day  Wuen  God  is 
doing  s  »  much  to  inspire  us  withi  lofty  conception -»  ol 
the  power  of  the  Holy  Spirit,  we  shouhl  still  refuse  to 
apprehend  the  glorious  illimitableness  of  this  promise. 
Consider  it.  We  are  to  look  at  the  work  here  assigned 
to  the  Holy  Spirit,  in  order  that  we  may  obtain  a  juat 
view  of  His  power.  Look  abroad  upon  the  earth,  and 
see  the  nations,  tribes,  and  tongues  refusing  to  be  con- 
vinced by  all  that  God  in  His  Providence  has  taugbt 
them  during  thousands  of  years ;  by  all  that  mi$>sion- 
aries  are  teaching  them,  at  this  eleventh  hour,  of  sin, 
of  righteousness,  of  judgment ;  foim  an  estimate  of  the 
wickedness  which  envelopes  the  earth  like  a  dense  and 
deadly  atmosphere,  scarce  suffering  any  of  the  rays  of  the 
Sun  of  Righte  >usness  to  penetrate  it;  then  consider  that 
the  Spirit  of  God,  for  whose  effusioa  we  are  taught  to 
pray,  is  pledged  to  rain  conviction  upon  the  worLl,  and 
anticipate  for  a  most  sublime  and  blessed  end  the  final 
judjfment  by  leading  men  to  look  to  the  righteousness 
of  Christ,  the  Desire  of  all  nations. 

*  *'  These  things  I  have  spoken  unto  you  in  proverbs^  hut  the 
time  Cometh  when  I  shall  no  more  speak  unto  you  in  proverbs^ 
hut  I  shall  show  you  plainly  of  the  Father"  (John  xvi.  2.5). 
When  fi-ures  are  made  use  of  in  speech,  there  is  an 
outside  meaning  and  an  interior  meaning.  As  the  shell 
conceals  and  yet  protects  the  kernel,  so  a  truth  conveyed 
tropically  may  be  unperceived  at  first.  Afterward,  when 
additional  light  is  given,  it  becomes  manifest,  and  the 
saying  ceases  to  be  a  riddle.  The  gospel  is  full  of 
parables  that  could  very  little  be  understood  until 
Christ  had  suffered  and  entered  into  His  glory.  When 
the  Spirit  of  God  was  poured  out  upon  His  disciples, 
the  veil  which  had  been  over  the  words  of  Jesus  dis- 


NOTES. 


353 


appearefl,  and  the  interior  trnthi  flashed  forth  upon 
them  in  all  their  lustre.  Chri^r.  Himself  was  sucli  a 
]  no  verb.  Once  His  Divine  glory  had  flashed  forth  upon 
th«5ir  astonished  gaze,  but  that  was  by  way  of  anticipa- 
tion, it  very  little  dissipated  the  confusion  of  their 
minds.  Nothing  about  Christ  could  products  its  legiti- 
mate and  full  effect  upon  them  until  they  had  been 
brou«:ht  out  of  the  restricted  and  depresseii  valley  of 
Judai.-m,  and  placed  upon  the  elevated  platform  of  the 
New  Dispt-nsation. 

*  The  Spirit  of  God  inundates  the  minds  of  men  with 
truths  which  previously  had  no  meaning  to  them. 
Now  it  appears  to  us  that  an  observation  of  no  little 
importance  may  here  be  made.  Truths  which  the  H(  ly 
Ghost  has  taught  us  may  be  retained  in  the  miud  by  the 
mere  natural  power  of  memory.  Are  we  not  thus  in 
danger  of  deceiving  ourselves  as  to  the  measure  of 
spiritual  power  enjoyed  by  us?  We  might  have  as 
scanty  a  measure  of  the  Spirit's  influence  as  the  disciples 
had  in  the  days  preceding  the  death  of  Christ,  and  yet 
he  immensely  in  advance  of  them  in  respect  to  the 
amount  of  our  knowledge  of  the  way  of  life.  Is  it  not 
to  be  feared  that  in  those  portions  of  the  Church  which 
have  nob  yet  been  visited  by  a  true  revival,  Christians 
are  to  be  compared  with  the  first  disciples,  not  as  they 
were  on  the  day  of  Pentecost,  but  as  they  were  previ- 
ously— compared,  we  mean,  as  regards  the  actual  divine 
influence  enjoyed  by  them  ?  Because  they  have  the  truths 
they  imagine  they  have  the  Spirit  of  truth.  Perhaps  the 
word  of  Christ  to  them  is  :  "  Tarry  ye  in  Jerusalem  until 
endued  with  power  from  on  high."  We  are  baffled, 
bewildered,  confounded,  by  our  utter  unfitness  to  con- 
vince men  of  sin,  of  righteousness,  and  of  the  judgment 
to  come.  Is  it  not  tliat  we  fail  to  realize  how  absolute 
is  our  need  o(  the  mighty  and  manifest  advent  of  tiie 
Spirit?  It  is  possible  for  Christ  so  to  cause  the  Holy 
Spirit  to  be  seen  descending  upon  us  that  the  world 
around  shall  discover,  by  this  fact  alone,  the  heavem 

Z 


'Ml 


354 


NOTES. 


Opened  and  the  Son  of  God  standing  at  the  right  hand 
of  God.' 

*  Many  in  these  days  occupy  no  worthier  position  than 
that  first  infcri(»r  one  ot  the  aposth"^.  The  aposilea 
were  not  absolutely  without  the  influence  of  the  Spirit 
during  the  time  that  Jesus  tabernacled  among  them, 
but  these  influences  did  little  more  than  make  the 
]>reseut  darkness  visible,  and  show  them  in  the  dim 
distance  the  h'ght  of  the  future.  Without  kno^^ing  ir, 
there  are  thousands  of  Christians  who  have  that  feeble 
and  equivocal  measure  of  influence  which  belongs  to  a 
different  dispensation  from  this,  and  shows  them  to  be 
tv\-o  thousand  years  behind  their  privileges.  We  have 
said  it,  and  without  shame  we  say  it  again.  They  have 
of  course  knowledge  such  as  the  ante-pentecostal  Church 
had  not.  It  is  the  cunscwasness  of  this  supeiior  knowledge 
that  tends  to  keep  them  ignorant  of  their  spiritual  destitutioii. 
Their  position  is  appalling,  for  they  are  familiar  with 
the  inspiring  promises,  and  have  no  faculty  to  catch  a 
glimpse  of  the  glorious  things  proffered  in  these  pro- 
mises. They  actually  suppose  that  these  promises  have 
no  more  exalted  interpretation  than  that  which  their 
own  emotionless  and  inglorious  experience  affords. 
Blessed  be  God !  we  are  not  limited  to  one  Pentecost 
under  this  dispensation.  Let  us  but  become  aware  of 
the  abnormal  state  in  which  we  are,  and  take  knowledge 
of  the  lofty  experiences  to  which  God  is  inviting  us. 
Pentecost  was  not  so  much  a  mountain  summit  as  a 
jnountain  high  path  or  tableland,  along  which  the 
Church  should  have  travelled  to  the  New  Jerusalem. 
Let  us  look  stedfastly  up  above,  and  see  among  the 
clouds  this  highway  of  holiness,  and  prove  the  power  of 
the  Saviour  to  bring  us  to  it.' 


K0TE9. 


355 


hau 

ill  63 

)irit 

lem, 

the 

dim 

g  is 

to  a 
,0  be 
have 
have 
[lurch 
vledge 
lution* 
with 
itch  a 
)  pro- 
have 
their 
fords, 
itecost 
lare  of 
ledge 
us. 


as  a 
|h  the 
^salem. 
ig  the 
kwer  ol 


NOTE  G. 
On  the  Name  Comforter  (Chap.  10). 

It  is  admitted  on  all  *hands  that  the  word  Comforter 
does  not  give  the  full  meaning  of  the  Greek  .7ord 
paradetos.  There  is  an  active  form,  paradetor,  of  which 
comforter  is  the  correct  translation.  The  passive  form, 
paradetos,  just  like  the  Latin  advocatus,  means  one  who 
has  been  called  in  to  assist,  to  take  charge  of  a  case,  or 
to  plead  a  cause.  Among  those  who  take  Advocate  as 
the  correct  rendering,  there  is  more  than  one  way  of 
applying  the  word.  Some  think  of  Him  as  bearing  this 
name  because  He  has  been  called  in  of  Christ  to  under- 
take His  cause  with  the  disciples  and  the  world  ;  others 
as  one  who  can  be  called  in  by  the  disciples  when  they 
are  in  need  of  advice  or  strength.  With  those  who 
think  that  the  rendering  Advocate  expresses  fully  what 
our  Lord  meant,  there  is  also  a  diversity  of  exposition. 
Owen  says,  *  He  is  an  Advocate  for  the  Church,  in,  with, 
and  against,  the  world.'  So  also  Howe,  *  The  Advocate, 
a  great  pleader,  who  undertakes  to  manage  the  cause 
of  Christ  and  Christianity  against  the  world.'  In  this 
view  the  work  of  the  Spirit  in  meeting  the  personal 
need  of  the  believer  does  not  come  out  sufficiently. 
Others  think  of  the  Spirit  iis  the  Advocate  for  Christ 
with  believers.  This  is  thus  expressed  by  Bowen : 
*  Christ  is  our  Advocate  with  the  Father,  and  the  Holv 
Spirit  Christ's  Advocate  with  us.  As  Christ  pleads  for 
us  at  the  throne  of  grace,  bo  the  Spirit  pleads  for  Christ 
in  our  hearts.  The  Spirit  vindicates  Him  from  our 
unworthy  thoughts,  shows  Him  to  be  the  chief  among 
myriads,  and  altogether  lovely.' 

These  views  give  but  partial  aspects  of  the  work  of  the 
Blessed  Paraclete.  *The  word  has  an  incomparably 
larger  meaning  than  Advocate  on  the  one  hand,  and 
Comforter  on  the  other.    It  includes  both,  but  takes  in 


356 


NOTES. 


ii        ! 


I 


i !  I 


a  great  deal  more  than  either.  It  means  one  who  is 
identified  with  our  interests,  one  who  un<h'rtakes  all  our 
cause,  one  who  engages  to  see  us  through  all  our 
lifficulties,  one  who  in  t  very  way  hecomes  our  rejrefen- 
^Ative,  and  the  great  persi'Ual  agent  that  transacts  our 
jusiness  for  us.' — W.  Kelly,  The  fVork  of  the  Spirit. 

And  yet  eve  thi*^  oe^.  not  appear  to  cover  all  the 
ground.  An  advucitts  id  indeed  a  representative.  But 
the  most  comprei  <i?i(v  j  and  most  preriou-*  aspect  of  the 
Spirit's  work  is  thi»i,  that }  >  was  to  be  the  Rt' present ative 
<tf  Jesus.  He  was  to  make  Jesus  alwHys  ])resent  to  us. 
This  was  the  sorrow  of  the  disciples,  that  they  were  to 
lose  their  Lord.  TItis  was  the  comfort  Jesus  promised, 
^iiat  they  wouM  have  One  in  whom  His  presence  should 
be  restored.  And  this  makes  the  Spirit  the  other 
Advocate,  that  He  has  been  called  in  and  ^iven  by 
Jesus  to  represent  Him,  and  make  His  presence  real  to 
them,  to  reveal  and  impart  all  that  our  Lord  is  to  us. 
When  Jesus,  in  speaking  of  another  Paraclete,  implies 
that  He  is  the  first,  and  when  He  bears  that  name  in 
John  ii.  2,  we  must  regard  Him  as  appointed  and  given 
by  the  Father  as  the  medium  of  intercourse  between 
Him  and  us,  obtaining  and  communicating  His  blessin<r. 
The  word  Paraclete  or  Advocate  covers  His  whole 
work  and  person  as  He  mediates  the  Divine  life  and 
love  to  us,  securing  for  us  all  the  Father  has  to  jjive, 
and  bringing  to  the  Father  all  we  have  to  offer.  This 
is  the  true  and  full  meaning  of  Christ's  work  as 
Advocate^  of  which  His  intercession  is  only  one  aspect. 
And  when  He  gives  us  the  Paraclete  as  the  other 
Advocate,  it  is  that  His  work  should  take  in,  in  a'l  its 
breadth,  Christ's  own  work,  to  make  it  life  and  reality 
witliin  us.  Just  as  Christ,  as  Advocate,  mediates  with 
the  Father,  so  the  Spirit  mediates  with  Christ,  revealing 
in  our  hearts,  as  a  present  and  continuous  experience,  in 
the  powder  of  the  endless  life,  all  that  Christ's  advocacy 
secures  to  us.  The  Holy  Spirit  is  the  other  Advocate^ 
the  alter  ego  in  our  hearts  of  Christ  in  heaven. 


NOTEd. 


357 


Tt  would  be  HiflReult  to  discard  the  nse  of  the  word 
Comforter  in  English.  It  will  not  be  needed  if  we 
remember  that  the  sorrow  of  the  disciples  to  be  removed 
was  at  the  loss  of  Jesus'  presence,  that  the  comfort  to 
be  given  was  the  restoration,  in  greater  power,  of  the 
presence  of  Him,  their  Divine  Advocate.  It  is  because 
the  Spirit  is  the  indwelling  representative  of  Jesus  as 
the  Advocate  in  heaven,  making  Him  always  present  in 
tlie  heart,  that  He  is  the  other  Advocate  or  Comforter. 


kiive. 
This 
Ik  as 
jpect. 
itber 
1  its 
saUty 
with 
saling 
ice,  iii 
[qcacy 

ocatOb 


NOTE   H. 

The  Glory  op  Christ  (Ohap.  11). 

The  glory  of  God  does  not  consiso  in  His  sarround- 
ings,  or  the  circumstances  amid  which  He  dwe)l«.  His 
glory  is  the  perfection  and  power  of  His  Divine  will,  the 
Divineness  of  the  mode  of  His  being  and  working.  When 
God  glorified  Christ  in  Himself,  He  not  only  «xd)anged 
the  circumstances  of  His  earthly  life  for  those  of  the 
heavenly  world,  but  entered  upon  an  entirely  new  mode 
of  existence.  Instead  of  being  limited  by  flesh,  by  time 
and  space,  He  passed  as  man  into  the  life  of  €k)d,  who 
is  a  Spit  it.  On  earth  He  could  only  work  on  His 
disciples  as  men  next  Himself  and  separate  from  Himself 
through  means  of  words  and  example,  reafhing  only 
th^ir  mind  and  affections,  but  not  renewing  their  very 
spirit.  From  heaven  He  could,  as  out  of  His  Divine  glory, 
in  the  power  of  the  Spirit,  begin  and  work  in  them  in 
a  very  different  way,  entering  their  hidden  life,  and, 
through  Him,  coming  to  dwell  in  their  heart.  It  is  as 
the  Glorified  One — the  one  that  has  exchanged  the 
limited  life  of  external  effort  and  influence  for  the  inner 
life  of  power  by  which  He  fiUefth  all  things — that  He 
gives  the  Spirit,  the  Spirit  of  Glory.  And  the  work  of 
this  Spirit  is  to  glorify  Jesus.    That  does  not  mean  to 


358 


NOTES. 


giv«  lis  some  sense  of  His  glory  in  heaven.  No,  but  to 
c  •mmunicate  to  us  p^-rsonally  tliat  presence  and  power 
of  Jesus  which,  in  virtue  of  His  Divine  glory,  He  can 
now  manifest  within  us.  But  it  is  only  the  soul  wholly 
\ielded  to  the  teacliing  of  the  Holy  Sjnrit  who  thus 
knows  *  the  Lord  of  Glory.' 

The  thought  of  the  Lord  of  Glory  being  glorified 
within  us  by  the  Spirit  of  Glory  looks  very  simjdo  when 
once  understood.  And  yet  it  is  a  deep  spiriiual  mystery 
only  reached  in  the  way  Christ  reached  His  filory — 
through  conformity  to  His  sufferings  and  the  fellowship 
of  His  cross.  Each  new  impartation  out  of  the  glory 
must  be  according  to  the  riches  of  God's  glory  and  the 
mighty  strengthening  of  His  Holy  Spirit — a  most  real 
and  direct  act  of  God's  ineffable  grace  continuing  and 
increasing  to  the  soul  the  gift  of  His  love. 

To  understand  the  way  in  which  this  glory  works,  ¥^ 
must  notice  carefully  the  connection  between  suffering 
and  glory,  *  Behoved  it  not  the  Christ  to  suffer,  and  to 
enter  into  His  glory  V^  On  earth  Christ  was  the  Lord 
of  Glory  (John  i.  14 ;  1  Cor.  ii.  8),  but  that  glory  was 
hidden  under  the  lowliness  of  the  human  manifestation. 
And  so,  when  the  Spirit  of  the  Glorified  Lord  enters  us 
to  glorify  Him  in  us,  the  glory  is  hidden  amid  the 
feebleness  and  humiliation  of  our  nature.  And  it  is 
often  only  as  we  suffer  in  the  flesh  that  the  quickening 
of  the  Spirit  is  experienced. 

The  fatal  error  of  the  Jews  was  that  they  looked  for 
the  glory  of  the  Messiah  as  something  visible  and  in 
accordance  with  their  worldly  conceptions.  Even  the 
disciples  suffered  from  this,  and  were  ail  offended  at  their 
Lord.  The  glory  of  the  Spirit-life  into  which  Christ  has 
now  entered  and  in  which  He  now  works  is  a  hidden 
mystery,  the  mystery  of  godliness,  working  not  in  that 
which  is  outward  or  sensible,  but  in  the  unseen,  the 
inner  life.     When  we  read  of  Christ  manifesting  Him- 

*  Compare  Rom.  viu.  17,  18;  2  Oor.  iv.  16,  17;  Heb.  ii.  9,  10 1 
1  Pet.  iv.  13-16. 


NOTES. 


359 


Bolf,  of  His  dwelling  in  the  heart,  we  almost  always 
form  houie  conception  of  joy  and  triumph,  as  at  the 
entmiice  of  a  king  into  his  capital.  And  Jesus  said.  The 
king'lom  of  lieav^n  is  as  a  seed.  A  seed  is  something 
that  cont.-iins  life  hidden  in  the  most  dead,  unlikely- 
looking  ionn  possible.  Who  thnt  had  never  heard  of 
a  seed  growing  could  imagine  the  oak  or  the  pine  con- 
tained in  its  St  ed  ?  And  this  seed,  with  its  hidden  life, 
must  itself  again  be  hidden  under  the  earth.  And  so 
the  Kingdom  «»f  heaven  comes  to  us  in  the  seed  of  the 
word,  so  small  and  dead-looking  that  no  one  expects 
such  mighty  power  from  it.  And  it  must  be  hidden, 
not  in  the  thoughts  o.-  feelings  that  we  can  recognise 
and  watch  over,  but  deeper  down,  in  the  mysterious 
depths  of  the  spirit.  There  Christ,  who  is  in  the  unseen 
Spirit-life  of  the  Father,  finds  the  unseen  depths  of  oup 
Spirit-life  and  enters  there.  He  is  Himself  the  Living 
Word,  the  Living  Seed ;  the  Spirit  is  the  Life  of  the 
Seed. 

False  views  of  what  glory  is  have  been  the  great 
stumbling-block  of  the  Jew«  and  disciples  of  the  Church 
and  individual  believers.  God's  Glory  is  His  Holiness 
revealed  in  His  good  and  perfect  will.  Christ's  glory  is, 
that,  having  glorified  God  by  entering  into,  doing,  and 
suffering  that  will.  He  was  taken  up  into  the  fellow- 
ship of  the  Father's  glory,  of  that  Life  of  Holiness  and 
Power  in  which  God  dwells.  Christ  is  glorified  in  us  as 
we  enter  into  His  will  in  obeying  and  doing  it,  and  have 
His  presence  revealed  within  us  in  Divine  Power.  That 
which  in  Christ  was  feeble  and  despised,  the  very  opposite 
of  human  glory,  the  lowliness  and  suffering  of  the  cross, 
was  the  hidden  seed  of  His  Divine  Glory.  In  lowliness 
ftnd  obedience,  in  poverty  of  spirit  and  the  absence  of 
iirhat  can  be  seen  or  felt,  in  the  death  of  the  flesh  and 
the  patient  waiting  on  God,  is  the  seed  of  Christ  glorified 
within  us  by  the  Spirit. 


9,  lOt 


300 


!■•  ! 


NOTS& 


NOTE  I. 


On  the  Presence  of  the  Snarr  in  the  Church 

(Chap.  14). 

*  The  present  enjoyment  of  the  Spirit  is  but  an  earnpst, 
a  gifc  beforehand,  a  pledge  of  the  coming  fulness.  St. 
Paul  speaks  (Bom.  viii.  23)  of  those  '*  which  have  the 
first-fruitft  of  the  Spirit,"  and  in  his  other  epistles  he  uses 
equivalent  expressions  (Eph.  i.  13,  iv.  30 ;  2  Cor.  i.  22, 
V.  5).  What  can  be  meant  by  such  words  but  that  the 
spiritual  life  is  a  continual  progression,  receiving,  with 
its  widening  capacities,  richer  gifts  of  the  wisdom  and 
holiness  of  God  ?  The  Church  is  in  its  infancy  as  to 
valuation  of  spiritual  blessing.  It  is,  too,  so  much 
engaged  in  controversy  that  it  can  hardly  be  preparing 
itself  for  the  completion  of  the  holy  promise.  By  mis- 
taking the  part  for  the  whole,  it  is  in  danger  of  settling 
itself  into  premature  satisfaction,  as  if  it  had  exhausted 
the  possibilities  of  prayer  I  Will  it  be  uncharitable  to 
suggest  that  the  Church  is  too  much  engaged  in  that 
worst  and  most  cankering  of  all  worldiiness,  the 
elevation  of  one  sect  above  another,  and  the  angry 
defence  of  forms^  which  are  but  transient  conveniences  1 
What. is  delaying  the  outpouring  of  the  fulness  of  the 
Spirit?  There  is  indeed  a  still  sterner  inquiry,  which 
cannot  be  put  without  emotion,  yet  it  may  not  be 
honestly  suppressed.  Is  not  the  presence  of  the  Holy  Ghost 
in  the  Church  less  distinct  to'day  than  in  the  apostolic  age  f 
Certainly  there  is  not  much  appearance  of  Pentecostal 
inspiration  in  contemporary  Christianity.  Why  has  not 
a  Church  eighteen  hundred  years  oM  a  fuller  realization 
of  the  witness  of  the  Holy  Ghost  than  had  the  Church 
of  the  first  century  I  Has  the  Church  accomplished  all 
the  purpose  of  God,  and  passed  for  ever  the  zenith  of 
her  light  and  beauty  V — The  Paraclete,  p.  173. 


NOTES. 


361 


he 
ih 
ml 
to 
ich 
ing 
nis- 
iiig 
[ted 
to 
,hat 
the 

gry 

cesi 
the 
ich 
be 
host 
gel 
stal 
not 
,tio!i 
uich 
all 
,h  of 


NOTE   J. 

The  Outpouring  op  the  Spirit  (Chap.  IB). 

I  give  anotlior  note  from  Professor  Beck,  on  tb«  Hpiril 
and  the  work  He  does  in  the  believers  and  thfl  Church, 
as  well  as  in  the  worM,  in  virtue  of  His  being  poured  out 
on  all  flesh  (Christlich.  Ethik,  i.  124).  AnythiT)g  that 
helps  us  to  meditate  on  what  was  needed  to  prepare  for 
the  outpouring  of  the  Holy  Spirit,  what  its  objt^ct  was, 
and  how  He  comes  to  do  that  work,  will  help  to  free  us 
from  those  very  limited  ideas  we  have  of  what  a  Spirit, 
and  who  the  Holy  Spirit  is,  and  what  the  blessed  work 
He  has  come  to  do  in  us. 

'As  concerns  the  relation  of  the  Spirit  to  Christ,  He 
is  the  Witness  who  takes  of  what  Christ  contains  and 
possesses  to  bring  it  to  up,  and  thereby  reveal  and  glorify 
Christ.  (John  xv.  26  ;  xvi.  7,  11.)  The  witness  ol*  the 
Spirit  has  this  peculiarity,  that  He  ac^s  as  the  Power 
from  on  High,  and  that  where  His  witness  eaters,  the 
Life  comes  in  Divine  Power.  The  Spirit  is  thus  the 
Dynamic  Principle,  in  whom  C'ucentra'e  all  the  life 
powers  that  flow  from  Christ,  and  from  whom  they  are 
divided  as  the  powers  peculiar  to  each,  as  gifts  and 
graces.  He  is  thus  ihe  Forr^iaiive  Power,  which  from 
out  of  the  substantial  reality  of  what  there  in  in  Christ, 
begets  and  develops  the  individual  lite.  His  Witness- 
ing mediates  the  Begetting;  as  the  dynamic  principle 
He  is  also  the  generative  princifde.  Through  him  the 
Christ  )s  born  in  us,  becomes,  with  His  life  of  grace,  our 
inner  personal  life,  so  that  we  are  clothed  upon  with  the 
Power  from  on  High,  with  a  supernaturnl  life  power. 
We  have  thus  the  grace  of  Christ,  not  only  us  an  (object 
without  us,  but  within  us  as  a  Power  of  God.  In  tho 
Simit  th**!e  dwells  within  us  that  Power  of  Divine  Gra  ;e, 
in  which  all  the  powers  of  the  new  hff  c«'nci>ntTate. 
Spiriiy  Lif%  Power,  are  therefore  in  Scripture  correlated 


862 


NOTES. 


ideas,  just  as,  on  the  other  side,  Flesh,  Weakness,  Deaths 
are  one.  The  Eternal  lAfe  System,  which  from  its  Divine 
Head  is  again  to  bring  the  earth,  the  world  of  flesh,  into 
organic  union  with  the  upper,  the  Spiritual  world,  can 
alone  be  built  up  on  a  heavenly  Dynamics,  on  the  action  of 
the  Spirit  as  the  Power  of  the  Heavenly  Life. 

*This  action  of  the  Spirit  is,  however,  only  mediatei] 
for  the  world  by  the  Reconciliation  which  J^^us  Christ 
has  effected,  and  by  His  beirjg  gloritied.  Previous  to 
this  reconciliation,  the  Divine  Spirit  worked  on  earth 
either  as  the  Spirit  in  nature,  as  the  power  of  the  earthly 
life,  or  as  the  Spirit  of  the  Theocracy,  with  special  tem- 
porary manifestations  for  special  functions,  as  in  the  case 
of  the  prophets.  But  not  in  such  a  way  that  the  Eternal 
Life,  as  it  belongs  to  the  Div  ne  nature,  and  dwells  in  the 
Father  and  the  Son,  that  the  Spii  it  of  the  Divme  persocial 
life  could  become  the  personal  life  of  man,  the  property 
of  his  inmost  nature.  In  this  special  aspect  the  Spirit 
in  the  Old  Testament  was  only  a  promise  to  be  realized 
in  Christ,  and  therefore  bearj  the  name  of  the  Spirit; 
of  Promise.  In  the  New  Testament  Spirit  the  promise 
be«'.oraes  fulfilment,  actual  bes^owment,  and  possrssion. 
Bfj/ore  this,  however,  could  take  place  with  any  human 
individual,  the  Spirit  had  first  as  the  Power  of  the  Most 
High,  that  is,  as  He  had  hitherto  existed  only  in  the 
transcendence  of  the  Divine  nature,  to  form  and  secure 
for  Himself  in  human  nature  a  centre,  whence  He  raijiht 
communicate  Himself.  In  this  central  nature  the  Spirit 
had  to  be  brought  into  a  free  organic  union  with  man's 
psychical  and  physical  nature  as  existing  in  the  flesh, 
and  that  nature  had  even  so  to  be  formed  into  the  organ 
of  the  Spirit.  In  one  word,  a  man,  anointed  and  per- 
meated with  the  Holy  Spirit,  the  Anointed,  had  to  he 
formed.  And  then,  in  this  spiritually  perfected  central 
personality  of  Jesus  Christ,  the  flesh  had,  by  a  voluntary 
sacrificial  death,  to  be  transformed  into  the  true  spiritual 
existence  of  the  Divine  B.4ngj  or  glorified  and  lifted  up 
into  God,  and  so  the  reconciliation  of  ihe  world  with 


NOTES. 


363 


pi's 
ran 

m- 

he 
Iral 
iry 

lal 
Jup 
lith 


God  acc^mplishe'l.  In  this  way  alone  oouM  this  visible 
lite  sys  em,  the  organism  "f  the  sensible  so  »I  life,  he- 
come  ju  iicially  and  ethically  accessible  to  the  opera' ion 
and  participitioii  of  the  Divine  Spirit,  out  of  the  Recon- 
cd- r  and  throug'i  Him.  Thus  alone  could  the  Spirit, 
in  His  new  character,  be  set  free  <»ut  of  the  nature  of 
Christ  as  now  glorified  in  God,  out  of  the  Divine-human 
nature,  to  be  poured  out  as  the  power  of  the  heavenly 
life,  the  power  of  the  eternal  life,  upon  all  flesh. 

'The  question  now  comes,  How  have  we  to  represent 
to  ourselves  this  Outpouring  of  the  Holy  Spirit  ? 

*The  outpouring  of  the  Spirit  is  not  identical  with  the 
individual  indwelling  of  the  Spirit,  but  is  the  universal 
piesupposition  of  the  latter,  for  it  is  spoken  of  (see 
Acts.  li.  16,  comp.  33)  as  an  outpouring  dovm  upon  all 
flesh  (tin  indicat  s  the  direction),  of  which  the  being 
filled  with  the  Spirit  indivi«)ually  is  only  the  conse- 
quence ;  the  iudlvtdual  entering  in  of  the  Spirit  is  mediated 
by  the  universal  cutpouiing.  The  relation  is  the  same  as 
that  in  which  the  universal  reconciliation,  as  a  recon- 
ciliation of  the  world  stands  to  the  personal  recon- 
ciliation, which  is  mediated  by  fche  former.  Each  of 
the^^e,  the  reconciliation  of  the  worhl  and  the  outpouring 
of  the  Spirit,  stands  as  an  all-embracing  fact,  accom- 
plished once  for  all,  an  objective  universality,  while  in 
su'j'ictive  realization  but  few  are  partakers  of  either. 
The  outpouring  on  all  flesh  is  thus  neither  the  inpouring 
in  all  flesh,  nor  a  mere  rhetorical  expression  for  the 
inp<»ui-ing  in  a  few  individual  men,  but  indicates  its 
diioction  and  destiny  for  the  whole  of  men.  And  yet 
a,ain,  not  as  a  mere  ideal  destiny,  for  this  it  was  already 
in  the  Old  Testament ;  in  the  New  it  is  a  fact  that 
has  taken  ])lace  (Acts  ii.  33).  Having  received  the 
promise  of  the  Father,  He  hath  shed  forth  i\\h.  Corre- 
sp  ndinLT  to  this  de^tination  tor  the  whole,  for  all  flesh, 
tiicre  is  also  a  world-euibracing  operation  of  the  Spirit 
on  the  wl  ole.  Our  Lord  Himself,  speaking  of  the 
coming  or  out^  ouring  of  the  Spirit  (John  xvi.  8),  attri- 


864 


NOTES. 


buted  to  Him  a  work  on  the  unbelieving  world,  even 
when  they  do  not  individually  receive  Him.  It  is  thna 
a  work  independent  of  His  reception,  a  judicial  one. 

*  We  are  thus  led  to  regard  the  matter  in  this  light : 
that  the  Spirit,  as  sent  down  or  pound  our,  has  now, 
by  BU  descendence  out  of  His  previous  transcendence, 
become  a  Power  cohering  and  influencing  the  worl  I,  a 
new  Cosm  c  Power  pro<.'eeding  from  Christ,  on  the  ground 
of  the  accomplished  reconciliation  of  the  Kosmos  in  Christ, 
even  while  the  Spirit — as  individual  gift,  a  subjective 
possession — has  become  personally  immanent  in  but  few. 
As  Outpoured  Spirit  He  is,  and  w  orks  in  the  world,  in- 
dependent of  His  indwelling  in  special  individuals,  even 
as  the  exalte<l  Christ  also  exists  and  works  as  the  Lord 
who  fills  heaven  and  earth,  as  a  Cosmic  Power.  With 
the  outpouring  of  the  Spirit  on  all  flesh  a  new  Life 
Power  has  been  set  free  from  above,  which  now  as 
Spirit,  thus  invisible,  pervades  the  world  system  accord- 
ing to  its  own  laws,  as  the  Eeaction  of  a  holy  Cosmic 
Spirit  Power  against  the  Cosmic  Power  of  the  Spirit  of 
Falsehood  and  Destruction  which  had  hitherto  ruled 
the  world.  This  latter  does  nov  only  exist  as  a  Spirit 
immanent  in  individual  men,  but  as  an  independent 
Power,  the  Prince  of  this  world.  The  operation  of  the 
new,  holy,  and  spiritual  World-power  thus  acts  partly  as 
general,  as  it  works  in  the  world,  partly  >'S  sptcial  and 
iFidividual,  as  it  works  in  the  Church  of  Christ.  On 
the  side  towards  the  world,  we  have  the  world-jud^cing 
work  of  the  Spirit.  The  Spirit  works  as  the  Fire  ca^t 
upon  earth  from  above,  in  its  separating  and  ju  Igiiig 
]ower  embracing  not  only  the  moral,  but  even  the 
jdiysical  world  (Luke  xii.  49,  51;  iii.  16;  the  ba[  tism 
and  burning  up  with  fire,  Rev.  iv.  5). 

'This  is  the  foundation  and  preparation  of  the  moio 
special  opera' ion,  in  which  the  Spirit,  as  the  new  Life- 
Stream  from  ab  >ve,  flows  into  the  individual  souls  that 
are  united  with  the  Lord,  and  fills  them  (John  iii.  5  : 
vii.  38  ;  iv.  10, 14).    Here,  in  His  quickening  pv>wer,  tii« 


NOTES. 


365 


Spirit  is  in  union  with  water,  just  as  in  His  judging 
power  with  fire.  Comp.  Gen.  i.  2  ;  (Water,  Spirit,  Light) 
Matt.  iii.  1 1 ;  (Spirit,  Fire,  Water)  Rev.  iv.  5  ;  xv.  2  \ 
xxii.  1. 

'  Where  the  Spirit  is  tlius  represented  as  Fire  and 
Water,  it  appears  as  a  Power  in  nature, — but  it  is  a 
Power  of  nature  Divine  and  Spiritual,  making  itsilf  felt 
within  the  physical  world  as  a  Cosmic  Power, — this, 
however,  not  for  daily  objects  in  connection  with  the 
world,  but  at  special  epochs  for  objects  in  connection 
with  the  Kingdom  of  God.  As  such  a  cosmic  power, 
the  outpoured  Spirit  forms  the  connec  ting  link  between 
the  Redeemer  of  the  World,  in  as  far  as  His  whole 
n  iture  has  been  lifted  up  into  the  Spirituality  of  heaven, 
and  tlie  Redemption  and  Transformation  of  the  world 
of  flesh  out  of  its  natural  state,  without  the  Spirit  and 
against  the  Spirit,  into  a  spiritual  corporeality.  The 
Outpouring  of  the  Spirit  is  thus,  just  as  the  reconcilia- 
tion,— of  which  it  is  the  immediate  result, — a  real,  per- 
fected organization  in  this  earthly  world  of  the  holy 
Spirit-influence,  through  which,  in  opposition  to  the  un- 
holy Spirit-influence,  the  operation,  and  entrance  of  a 
substantial  heavenly  Spirit-life  in  humanity  (Eph.  i.  3  ; 
Heb.  vi.  4),  and  at  last  in  all  nature  (h'om.  viii.  19),  is 
mediated,  and  so  the  full  destruction  of  the  Sa\anic 
power  obtained  (I  John  iii.  8  ;  xii.  31 ;  xvi.  8,  11).' 


NOTE   K. 


LOIO 

.ife- 

Ithat 
.  5  : 

tiiO 


On  the  Spirit  or  Missions  (Chap.  16). 

The  great  International  Missionary  Conference  has 
just  been  hehl,  followed  by  what  has  been  called  a 
Miisbionary  Crusade  in  Scotland.  I  have  joined  with 
many  in  the  prayer  to  our  Lord  for  His  presence  in  the 
meeting,  in  thanking  Him  for  success  vouchsafed,  in 


I    R 


um.  I 


Mi 


I 


!    i 


366 


NOTES. 


praising  Him  for  the  results.  And  yet  T  feel  as  if  tl.^ra 
18  one  remark  I  cannot  withhold.  I  noticed  with  great 
interest  a  paper,  is^sned  before  the  meeting,  in  T\i 
Christiim,  by  Dr.  A.  Piersorj,  pointing  out  what  might 
be  hoped  for  from  such  a  gathering,  and  concluding 
with  the  remark  that  unless  it  issued  in  a  great  bapfii^ra 
of  prayer  it  might  still  be  a  comparative  failure.^  What 
I  have  felt  in  regard  to  some  other  large  gatherings  of 
God's  servants  in  the  holy  ministry  impressed  me  here 
too,  that  there  was  too  little  time  given  to  the  united 
confession  of  our  need  of,  our  expectation  of,  our  fait*i 
in,  the  power  of  the  Holy  Ghost.  We  all  admit  that 
what  ttie  steam  is  to  the  engine  that  draws  the  train, 
what  the  fire  is  lo  the  cannon  with  its  powder  and  ball, 
the  Holy  Spirit  is  to  the  work  of  the  Church  and  of 
Missions.  And  why  should  not,  at  such  gatherings  for 
eight  or  ten  days,  the  very  best  of  the  days  be  ^et  apart 
for  fjersevering  united  supplication  for  the  mighty  in- 
dwelling and  working  of  the  Holy  Spirit  in  Goil's 
servants,  present  or  represented  in  such  a  gathering, 
for  His  mighty  power  in  the  assembly,  and  for  the 
deepening  throughout  the  Church  of  the  conviction  that 
both  for  life  and  work  the  one  thing  needful  is  Christ's 
indwelling  presence  revealed  by  the  Holy  Spirit  ?  In- 
stead of  the  meetings  for  prayer  being  the  smallest, 
should  they  not  be  the  largest  aiiu  most  important !  It 
WJ.S  ten  da\  s  of  continuing  with  one  accord  in  prayer 
and  supplication  at  the  footstool  of  the  exalted  Lord 
that  piepared  that  feeble  company  of  disciples  for  the 
struggle  in  which  they  deHed  the  power  of  Jerusalem 
and  Rome,  an  1  conquered.     Oh,  we  need  above  every- 

1  *  There  is  one  outcome  for  which  we  look  with  greater  confidence 
ar.:  ]»oM3ff Jness  than  for  all  other  results  combined.  What  the 
Ciiurcli  'jy,-.t  i.eeds  above  all  else  is  a  baptism  of  prayer.  .  .  If  that 
Ctin  eren(^<  m  Lou'lon  shall  not  issue  in  a  new  baptism  of  prayer,  the 
hijrhe.'it  r'^sult  will  not  be  attained.  Let  the  whole  Christian  Church 
un;to  i;i  or.c  ruightyand  movinv  entreaty  that  in  these  latter  dnya 
it,  r.j  vv  tcne  to  paa'  '••hat  God  shall  pour  out  His  Spirit  upon  all 
flosh,  td  «loo.  's  prophecy  shall  at  la6t  receive  its  grandly  complete 
fulfih^/entc' 


NOTES. 


367 


thing  to  help  each  other  to  continue  in  prayer  that  we 
may  bf*  mightily  strengfhened  by  God's  Sf»irit. 

1  feel  confident  that  if  at  such  gatherings  we  could  bo 
brought  to  make  waiting  upon  God  our  first  work, 
there  would  not  only  be  the  blessing  at  the  time  for 
th»so  who  meet,  but  it  would  be  a  living  testimony  of 
unspeakable  >alue  to  the  blessed  truth  that  it  is  by  the 
Holy  Ghost  filling  each  individual  believer  that  our 
blt-ssed  Lord  is  waiting  to  bless  the  world. 

Fn  reading  the  stirring  reports  of  tlie  Missionary 
Crusade  in  Scotland,  the  same  thought  presented  itself 
in  a  different  shape.  When  one  or  more  men,  full  of  a 
holy  enthusiasm  for  missions,  address  large  audiences, 
they  may  succeed  in  imparting  somewhat  of  their  fire 
to  their  hearers,  the  Spirit  in  them  touches  deeply  those 
who  thus  come  under  their  influence.  And  yet  the 
|)ermanent  result  is  often  very  sma'l.  and  the  process 
has  to  be  continually  repeated.^  What  the  Churcli 
^  needs,  what  our  Lord  asks  and  longs  to  give,  is  some- 
*  thing  more.  It  is  not  enough  that  Christians,  living  a 
feeble,  sickly  Christian  life,  should  from  time  to  time 
be  stirred.  If  the  interest  of  the  individual  believer  in 
missions  is  to  be  well-pleasing  to  the  Master,  and  a  real 
spiritual  force  in  the  world,  it  must  come,  not  from 
Continual  appeals  from  without,  but  as  the  spontaneous 
outflow  of*  a  he  rt  in  which  the  Spu'it  of  Jesus  is  dwell- 
ing. Every  branch  of  the  vine  must  br  its  fruit  from 
the  direct  inflow  of  the  life-giving  sap-  le  Holy  Spirit. 
If  the  confessions  that  have  been  ma  in  these  past 
jears  of  teriible  shortcomings  and  unf  thfulness,  while 
we  have  only  been  playing  at  missions,  are  to  mean 
anything,  we  must  all  labour  for  th<  ostoration  of  the 
half- forgotten  truth,  that  every  believer  is  expected  to  be 
full  of  the  Holy  Ghost.     All  the  Church's  appeals  for 


I  Dr.  Pierson  says  in  the  same  paper,  'Dependence  is  frequently 
placed  upon  mere  organization.  A  transient  enthusiasm  is  awakened 
that  is  like  the  morning  cloud  or  early  dew,  pnd  passes  aa  quicklj 
away,' 


rX' 


ill 


368 


NOTES. 


support  and  prayer  must  be  accompanied  by  the  teach- 
ing, in  the  power  of  the  Spirit,  that  where  the  Holy 
Spirit  dwells  and  rules,  sacrifice  for  Christ  and  entir« 
personal  devotion  to  His  interests  is  nothing  but  the 
natural  outcome  of  a  healthy  Christian  life.  Chii?>t  did 
not  call  His  Church  to  be  His  witness  to  the  wliolo 
earth  without  first  premising  the  power  of  the  Spirit 
coming  on  her. 

I  must  ask  my  readers  to  forgive  me  if  I  appear  to 
repeat  too  frequently  this  one  thought.  I  feel  as  one 
who  has  a  message  to  bring,  but  is  c  'nscious  that  he 
stainmers,  and  feais  that  his  message  will  not  be  rightly 
understood.  We  are  all  so  sure  that  we  believe  in  the 
Holy  Ghost,  and  that  we  understand  how  indispensable 
Hl-^"  operation  is,  that  it  is  with  difficulty  we  can  look 
on  the  deep  sj/iritual  trw.tb,  that  our  Almighty  Lord 
Jesns  is  waiting,  by  His  Holy  Spirit,  to  work  in  ev<  ry 
believer,  and  so  throu_h  His  Church,  the  greater  works 
He  proraise<l,  something  exceeding  abundantly  above 
what  v\e  ask  or  think,  according  to  ti;^.  power  that,  is 
working  in  us.  The  beginning  ot  the  change  must  I  e  that, 
in  the  ordinary  ministry  of  the  word,  every  individual 
believer  must  he  educate^l  into  the  full  consciousne>s 
that  to  be  filled  with  the  Holy  Ghost  is  an  absolu'e 
necessity  for  a  iiie  iiuly  fruitful  and  well-pleasing  to 
God.  May  every  appeal  for  missions,  every  eflfort,  in 
presence  of  the  hundieds  of  millions  whom  we  have 
been  leaving  to  pe;i>h,  to  bring  the  Church  to  a  sense 
of  her  ^uilt,  and  a  surrender  to  her  glorious  calling,  may 
all  speaking  and  writing  and  praying,  may  ail  our 
conference ,  and  Cliurch  councds,  lead  to  the  deepening 
of  the  conviction — the  Holy  Spirit  is  the  Church's  power 
for  all  her  work  and  her  missions,  and  that  power  will 
only  act  mightily  as  the  number  increases  of  individuaj 
believers  wlio  give  themselves  to  be  possessed,  to  be  led, 
to  be  used  of  the  Spii  it  of  Christ. 


NOTES. 


369 


NOTE   L. 

On  Conscience  (Chap.  21). 

If  man  he  the  antitype  of  the  temple,  and  his  spirft 
the  most  holy  place  where  God  dwells,  it  is  not  difficult 
to  fix  the  plaoe  and  the  meaning  of  that  part  of  its 
furnitare  which  typifies  conscience.  This  is  none  other 
hut  the  ark  of  the  covenant.  The  mtirks  of  identifica- 
tion are  three.  The  ark  was  that  in  which  the  law  <>i 
God  was  containi^d  and  carried.  Conscience  is  tliafc 
pt)wcr  which  has  God's  law  a^  its  contents ;  as  far  as  the 
law,  wheth«-r  ms  written  in  the  heart  of  the  heathen,  or 
as  transcribed  in  the  heart  of  the  heliever  hy  the  Spirit, 
is  present  tlteie,  so  far  consc  ence  is  ahle  to  do  its 
work.  Even  as  the  ark,  it  is  the  receptacle  or  holder  of 
the  law.  And  tbeti  it  was  on  the  ''  that  the  mercy- 
seat  rested,  that  the  Rprinklmg  ot  *yiood  was  effected, 
an  I  the  throne  of  grace  then  set  up  for  God  to  be 
\»0(  shipped.  And  k)  it  is  specially  to  the  conscience 
that  the  blood  is  applied  within  us,  and  that  the  Spirit 
witnesses  of  our  hehvx  well-pleasinij:  to  God.  The  ark 
was  called  the  ark  of  the  testimony,  containing  God's 
law  or  His  testimony  to  Israel.  And  so  the  Holy  Sjiirir, 
as  writing  the  livmg  law  in  the  heart,  is  (Jods  testi- 
n  oiiy  to  His  jedeerued  people,  the  wi  ness  both  of  His 
will  and  of  His  favour.  And  conscience,  sprinkled  witti 
the  blood,  and  keeping  watchful  guard  over  the  childliko 
life  of  obedience,  is  tne  spiritual  organ  within  our  -piiit, 
t »  which,  and  through  which,  the  Holy  Spirit  gives  His 
V  itness.  '  My  conscience  bearing  me  witness  in  the  Htdy 
Spirit.' 

With  what  care  was  the  ark  treasured  in  Isiael  I 
With  what  confidence  fodowed  by  the  ho-ts  when 
passing  thiough  Jordan  to  conquer  Canaan  and  its 
hosts !  With  what  qui  t  expectancy  borne  around 
Jericho  !     With  what  joy  a  place  was  prepared  lor  it, 

*       2  A 


'11*  >r' 


il 


Mil 


370 


NOTES. 


and  God's  presence  with  it  claimed !  (Ps.  cxxxii.). 
Cliiistian,  treasure  above  everything  the  ark  of  tim 
testimony  within  thee.  The  law  of  the  Spirit  is  within 
it,  the  Blood  is  upon  it.  It  is  the  place  where  thy  God 
dwells  and  rests  and  communes  with  thee.  It  is  the 
meeting-place,  the  point  of  contact,  between  God  and 
the  soul — the  seat  of  faiti,  and  the  seat  of  God.  Ab  «ve 
everything,  bow  in  fear  and  reverence  before  the  H-  ly 
Pre.-  ice  which  rests  above  the  ark.  Keep  a  conscience 
void  of  offence. 


NOTE   M. 

The  Light  of  the  Spirit  (Chap.  22). 

(From  Dr.  A.  Saphir,  Chrint  Crucifed^  p.  109.) 

*But  it  may  be  asked  :  God  revealed  Himsnlf  and  His 
purpose  in  Clirist,  Why  is  another  light,  another  teacher, 
needed  ?  The  necessity  is  obvious  from  hist  iry.  Tlie 
heathen  world  by  wisdom  knew  not  God,  and  when 
Christ  came  He  was  rejected ;  they  who  received  Him 
confessed  it  was  owing  to  a  supernatural  illumination, 
to  the  Spirit  of  God.  Israel  taught  by  holy  men  in- 
spired of  God,  in  possession  of  the  Sctiptiire.^,  the 
perfect  portrait  of  Him  that  was  to  come ;  Israel,  thus 
highly  favoured  and  fully  instructed,  was  not  able  to  f!is- 
cern  the  Divine  features  of  that  connienance,  of  which 
Moses  and  the  prophets,  of  which  all  their  institutions, 
testified.  He  came  to  His  own,  but  Hi-?  own  received 
Him  not).  They  crucified  Him.  What  greater  proof 
can  we  have  that  Christ  Himself  rernains  unsesn  lights 
unless  the  Spirit  reveals  Him  ? 

'But  look  at  the  very  discip-es  of  our  Lord.  They 
were  drawn  to  Jesus  by  the  Father.  Their  knowledge 
that  Jesus  was  the  Messiah,  the  Son  of  God,  came  not 
by  nature,  by  flosh  and  blood,  but  it  was  from  above. 


NOTES. 


371 


They  loved  Jer^us  with  all  their  hearts,  cleaving  unto 
Him  with  all  the  pities  of  their  afffction.  And  yet, 
while  He  was  here,  they  understood  not  the  Script 'ires. 
Even  the  instructions  of  the  blessed  Master,  received 
with  intensest  admiration  and  affection,  were  not  suffi- 
cient. They  stood  at  the  thresliold  of  truth :  thi  Holy 
Ghost  alone  can  lead  ua  into  the  Truth.  God  is  in  Christ; 
but  the  Holy  Ghost  alone  reveals  Him  who  is  God 
manifest. 

*But  let  us  go  higher  than  the  proof  of  actual  history 
and  experience.  God  in  His  love  reveals  Himself.  It 
is  His  gracious  will  thnt  I  should  know  Him.  In  Christ 
Jesus  He  reveals  Himself  perfectly.  Jesus  is  Light,  full 
of  bri«;htness  and  sweet  tonHerneos.  And  yet  I  require 
another  light  to  aea  tlie  True  Light.     How  is  this? 

'Simply  because  there  is  no  oth«^rGod  but  the  Triune, 
— Father,  Son,  and  H'*ly  Ghost.  God  knows  Himself 
in  His  Spiiit.  It  is  in  the  Spirit  of  God  that  God  is 
Light  in  Himself,  and  therefore  by  the  Spirit  He  sends 
forth  light  into  the  world  and  into  the  hearts  of  His 
children. 

'God  reveals  Himself.  But  who  is  Go<l  revealed? 
Who  else  but  the  S  'U  ?  And  hy  whom  does  the  Father 
know  and  hwe  the  Son?  Bfi  that  very  Spirit  by  whom 
He  reveals  Himseff  to  man.  Set  ir^are  is  of  the  Father  • 
its  subotance  is  Christ,  and  ii  is  revealed  by  the  1  '. ./ 
(ihost.  A  revealing  God,  a  reveahd  God,  is  the  true 
God, — Father,  Si-n,  and  Holy  Ghost. 

'  So  it  is  in  redemption.  We  do  not  exalt  the  Lord 
Jesus  Christ,  or  approach  H  m  more  closely,  when  we 
forget  the  Father  an  I  the  Spirit.  It  is  the  glory  of 
Christ  that  He  reveals  the  Father,  and  baptizes  with  the 
Holy  (ihost.  Father,  Son,  and  Holy  Ghost  are  one  in 
majesty  and  glory,  and  one  in  love  and  grace. 

*Eemember,  there  is  ro  bridge  from  this  worW  unto 
the  land  of  glory;  remember,  there  is  no  laHder^from 
this  earth  unto  heaven,  unle>s  fram  yonder  shore  and 
from  yonder  height,  God,  the  Triune,  Himself  comes 


372 


NOTES. 


down  and  brings  us  salvation.  Amor  descendit^  wao  a 
Paying  of  the  ancients.  Love  descends  from  henvt-n. 
What  God  in  His  infinite  love,  wisdom,  and  power  hath 
treasurtMl  up  in  Christ  Jesus,  Himself  must  give  us  bu 
the  power  of  the  Holy  Ghost.  And  thus  we  know  and 
a><>uiedly  bnlieve,  that  nothing  shall  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus,  because 
Christ  is  our.%  not  by  our  ovm  reason,  not  bit  our  own 
energy^  not  by  our  own  faithfulness,  but  by  the  Holy  Ghost 
Himself,  who  is  very  God  ami  eterufd  God,  who  links  us 
unto  the  Lord  Jesus  Christ,  to  be  His  for  evermore. 

*The  Holy  Gliost,  who  is  in  es^ential  and  pirft-ct 
communion  with  the  Father  and  the  Son,  reveals  unto 
uh  et«Tnal  realities.  He  alone  knows  tiie  infinite  love  of 
God  vith  whicli  He  has  loved  us,  for  He  alone  can 
fathom  the  depth  out  of  which  this  love  proceeds.  Thus, 
wliao  the  Holy  Ghost  reveals  and  imparts  is  the  know- 
ledge of  realities  which  are  eternal  in  God. 

*Ho  brings  a  living  knowledge  ;  His  liglit  is  tlie  li-ht 
of  lite.  It  is  not  inform-iti'/n,  an  in!?i-iit  into  the  con- 
nection of  truths,  and  an  appr«  ciation  of  tlieir  beau  y 
and  grandeur.  Men  may  have  sucli  knowledge  vast 
and  deep,  and  yet  be  destitute  of  the  grace  of  God  and 
uninhabited  by  the  Divine  Spirit.  To  know  God  and 
Je  lis  Christ  whom  He  has  sent  is  life  eternal.  This 
l^nowh-dgH  of  God,  beholding  Him  and  Christ,  is  the 
B[>nitual,  ne\er-ending  life  which  the  Spirit  creates 
uiihin  us.  D»'ad  knowledge  is  not  the  work  of  the 
Holy  Spirit  —  knowledge  which  remains  quiesc«nt^ 
sdent,  and  lonely;  for  the  knowledge  which  the  Spir  t 
gives  is  commumon.  We  see  the  Father  and  the  S<»n  as 
seeing  us.  Wlien  we  behold  them  by  the  revelation  of 
the  Spirit,  it  is  as  heholding  us  with  infinite  love,  and 
bestowing  upon  us  the  blessings  of  grace.  We  know 
because  we  are  known.  "Thou  Father,  Thou  Son,  see^t 
me,"  is  the  immediate  consciousness  of  the  soul,  when 
there  is  a  spiritual  perception  of  God.  In  other  words, 
adoration,    love,    petition,  listming    to    God's    voice, 


NOTES. 


373 


reiieiviiig  the  love  and  peace  of  Christ,  communion,  is 
invoke<i  in  this  knowledge. 

'  This  knowlt'dge  is  therefore  also  an  experience  of 
God ;  when  we  know,  we  possess  and  receive  God  and  His 
gilts.  Wg  know  the  Father,  and  He  is  our  Father;  we 
know  Christ,  we  see  His  mediation  ;  we  have  come  to 
the  Mood  of  the  new  covenant,  and  we  possess  Christ, 
and  experience  the  power  and  efficacy  of  His  death  and 
resumction.  We  know  the  spiritual  blessings  in 
heavenly  places,  and  knowing  them  we  possess  them. 
We  have  not  merely  the  picture  or  image,  but  the 
substance  of  Divine  realities. 

*It  is  tlie  Sp'rit  Himself  who  teaches  and  enlightens. 
IVie  tritOi  itself,  the  preaching  of  the  Gospel,  the  reading 
of  the  Scriptures,  has  no  inlierent  power  to  bring  know- 
let  fge  info  the  soul.  These  are  «>nly  the  instruments,  the 
Spirit  is  the  agent ;  they  are  only  tlie  sword,  the  S,  irit 
is  the  entTgy,  the  hand  that  wields  it.  They  shall  be 
tiught  of  God.  God  causes  the  light  of  the  Gospel  to 
shine  int »  our  hearts.  Huw  little  we  realize  this  truth, 
so  comforting  and  lull  of  encouragement !  How  apt  are 
ice  to  fm'get  the  living  Spirit  in  the  g  f ts  and  channels 
which  He  uses !  How  ibnd  we  are  of  placing  o  irselves 
in  G.ul's  place;  it  not  in  the  Fatlier's,  iu  Christ's;  if 
not  in  Christ's,  in  that  of  the  Spirit  1' 


NOTE  N.        • 

On  the  Spirit  guiding  the  Church  (Chap.  23). 

The  whole  teaching  of  the  apostle  to  the  Corinthians, 
in  regard  to  the  need  of  the  JSjnrit's  revelation,  if  the 
truth  is  to  maintain  i^s  Divine  power  and  freshness,  and 
if  we  are  to  be  led  farther  and  deeper  into  it,  suggests 
to  ns  the  datiger  that  may  attach  to  creeds  as  the  ex- 
pression, in  words  of  human  wisdom,  of  the  truths  of 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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374 


NOTES. 


Scripture.  While  they  have  their  very  high  value  as 
temporary  and  secondary  embodiments  of  the  faith  of 
the  Church,  they  may  so  easily  in  practice  usurp  the 
place  which  tin  oretically  we  accord  to  the  word  of  God 
a'one.  'i'hey  may  especially  become  hurtful  wuen  they 
art^  regarded  as  a  sufficiently  perfect  and  final  formula  of 
what  the  word  has  to  teach  us,  and  unconsciously  close 
tho  heiirt  against  the  expectation  of  any  further  teacliing 
of  the  Spirit  for  the  clearer  and  fuller  unfolding  of  what 
is  revealed  in  the  word.  The  Holy  Spirit  has  been 
given  to  the  Church  as  a  whole  to  guide  her  into  all 
truth.  We  have  to  trace  the  way  in  which,  during  the 
first  five  centuries,  amid  human  controversy  and  weak- 
ness, Bome  of  the  great  outstanding  truths  of  revelation 
were  mastered  and  formulated.  We  thank  God  for  the 
restoration  at  the  time  of  the  Keformation  of  truths  that 
had  been  lost  ^i,uhr.  of,  and  displaced  by  error.  But  is 
there  no  danger  that  many  consider  the  leading  of  the 
Sprit  to  have  becom«; less  needful  after  our  Reformation 
creeds  had  been  s-t  lo  1 1  1  h»^y  can  hardly  War  to  tiiink 
that  the  Holy  Spirit  may  bave  mor*^  to  teach  His  Church, 
or  that  a  clea  er  and  fuller  setting  foi th  of  Divine  truth 
th  n  is  t  >  be  found  in  our  standards  may  be  expected. 
This  aitiiudo  towards  the  Holy  Spirit  nnd  His  teaching 
is  one  of  great  danger.  It  closes  the  heart  against  that 
teachable  and  expectant  spirit  to  which  alone  the  Divine 
S()irit  can  reveal  the  truth  of  God  in  power.  It  fosters 
that  spirit  of  self-contetituient  with  the  correctness  of 
cur  oitbodoxv  which  unconsciously  robs  Holy  Scnpture 
of  its  ..uthority  at  tbe  very  moment  we  are  insisting  on 
our  allt-g  ance  to  it  It  tends  toward  the  position  of  the 
Jews  in  the  time  of  Christ,  in  which,  while  they  fondly 
imagined  ihat  God's  word  was  everything  to  them,  it 
was  their  buiian  exposition  of  it,  their  human  image  of 
(]iods  tni'h,  for  which  they  weio  so  zealous.  We  must 
Jearn  to  trust  ihc  H  ly  Spirit  ii  ore  in  our  theology; 
He  l'.a«  sill  nsuch  to  teacli  ns.  As  the  life  and  work  of 
the  m  ii.otiy  comes  iiioie  under  the  pjwer  ot  the  Spirit, 


NOrKS. 


375 


and  the  loading  of  the  Spirit  in  every  believer,  as  a 
necessity  and  a  privilege,  is  acknowledged,  we  shall 
become  familiarized  with  the  thought  of  His  leading  the 
Church  into  the  truth,  and  look  in  confidence  to  Him  to 
do  His  work  in  ways  we  cannol  beforehand  mark  out. 

What  makes  many  so  unwilling  to  accept  tliis  truth 
is  the  apparent  danger  connected  with  it.  They  see  a 
^reat  number  engaged  in  the  task  of  reconciling  the 
tiuth  of  revelation  to  the  instincts  of  tlie  human  mind, 
to  the  spirit  of  the  age,  to  the  requirements  of  science. 
A'l  these  seek  emancipation  from  the  ire«ds,  not  with 
I  he  view  t<S  the  restoration  of  a  more  purely  scriptural 
theology,  but  in  order  to  be  tree  from  all  trammels  in 
the  con-^truction  of  a  system  of  religion  that  shall  satisfy 
what  is  considered  the  religious  consciousness  of  human 
reason.  It  is  not  difficult  to  see  how  far  asunder  these 
two  parties  stand,  though  both  plead  for  liberty  in  regard 
to  the  creeds.  The  one  pleads  for  liberty  of  judgment, 
to  bo  free  to  follow  the  dictates  of  Hi-ason  as  uttered 
by  our  wisest  men ;  the  other  for  the  liberty  of  ii»e 
spirit,  to  be  tree  to  receive  and  to  follow  the  tenchiiigs 
of  the  Holy  Spirit,  as  n  vealed  to  the  Church  wholly 
under  His  rule,  and  waiting  for  His  opening  up  of  what 
Scripture  contains.  It  is  well,  in  the  interest  of  the 
Church,  to  have  these  two  paities  carefully  distinguished. 
The  Church  and  the  faith  have  no  truer  fr  ends  than 
those  who,  while  acknowledging  that  in  Reformation 
truth  a  noble  foundation  was  laid,  yet  believe  that  in 
raising  the  buperstructure  there  is  st*ll  much  that  thn 
Holy  Spirit  needs  to  do,  is  willing  ti  do,  in  revealing 
.the  full  juoportion  of  Scripture  truth,  if  He  find  the 
Church  ready  to  listen  and  obey  His  leading. 

The  following  remarks,  from  one  whose  attachment  »o 
the  f<»rm  of  sound  doctrin*}  and  deep  insight  into  Scrip- 
ture are  above  all  question,  are  worthy  of  carelul  con- 
sideration. In  his  C'hrist  and  the  Saiplures  Dr.  Saphir 
Bays : — 

*  There  is  among  us  an  uneasy  feeling,  a  sicret  con- 


876 


NOTES. 


sciousness  of  soraetbing  being  wiongr.  The  dovclopment 
of  doctiine  which  is  cleiirly  opposed  to  that  gospel  which 
has  proved  itself  to  the  heart  and  experience  of  m^iw 
tUe  power  of  Grod,  is  one  cause  of  alarm ;  and  a  rttui h 
to  the  hulwark  of  the  Keforroation  creed  and  theology  is 
naturally  the  remedy  suggested.  But  against  this  two 
considerations  are  urged.  In  the  first  plnre,  Israel  ought 
never  to  look  and  turn  back.  The  Lord  HimseU'  (and  not 
an  image  of  Hira)  is  a  wall  <  f  fire  round  us.  Lite  alono 
can  combat  the  errors  of  dt-atii.  But,  in  tho  second 
place,  if  the  creeds  could  not  even  retain  and  preserve 
li  e  (as  history  proves  they  were  n  't  able  to  do),  ho\v 
much  less  will  they  be  able  to  rekindle  a  dying  flame  or 
to  bring  to  life  the  dead  !  It  is  out  of  the^e  very  cree<ls 
that  the  present  state  of  things  has  come,  either  as  a 
development  or  as  opposition,  and  our  aim  ou«i;ht  to  be 
to  find  out  whether,  in  these  creeds,  the  absence  of 
some  sciiptural  element,  or  the  f.dse  repre^^entatiim  and 
emphasis  of  some  scriptural  element,  be  not  the  root  of 
the  disease  which  is  manifenting  itself. 

*  And  here  it  is  evident  that  two  parties  meet  which 
may  be  e  sentially  and  radically  dilTerei.t :  those  for 
whom  the  cr«eds  contain  too  much  of  the  scriptuial 
element,  and  those  lor  whom  they  contain  too  little  of 
that  element,  or  do  not  contain  it  in  sufficient  purity. 
The  objectors  to  the  creeds  may  be  such  either  becau-e 
the  cnetls  are  too  Sliemitic,  or  because  they  are  not 
Shemitic  enough.' 

Let  u^  frtiU  listen  to  the  words  of  another.  When 
John  Robinson,  pastor  of  a  congrei^ation  of  refugee 
Puritans  at  Ley  den,  was  bidding  farewell  to  the  party 
of  exiles  who  weie  leaving  in  the  Mayflower  for  New 
England,  and  were  to  I  ecome celebrated  under  tho  n.me 
of  *tho  Pilgrim  Fathers,'  he  spoke  these  memorable 
jiarting  words:  *I  charge  you,  that  you  follow  me  no 
larlhcr  than  you  have  seen  me  follow  the  Lord  Jesus 
Chribt.  The  Lord  has  moro  truth  to  break  forth  out  of 
His  holy  word.     I  cannot  sufficiently  bewail  the  coudi- 


NOTES. 


377 


tion  of  the  Beformed  Churches,  which  are  come  to  r 
jieriod  in  religion,  and  will  go,  at  present,  no  farther  than 
the  instruments  of  their  reformation.  Luther  and  Calvin 
were  great  and  shining  lights  in  their  times.  Yet  titey 
penetrated  not  into  the  whole  counsel  of  God.  Tfi< 
Luth^Drans  cannot  be  drawn  to  go  beyond  what  Luthef 
saw  'f  and  the  Calvinists,  you  see,  stick  fast  where  they 
were  left  by  that  great  man  of  God.  I  beseech  you 
remember  it ;  it  is  an  article  of  your  Church  covenant— • 
that  you  shall  be  ready  to  receive  whatever  truth  shall 
1)0  made  known  to  you  from  God's  word.' 

The  whole  subject  is  one  of  deep  importance  and  nc 
littln  diffi<  iilty.  The  only  safety  for  th«  Church  is  in 
renewed  faith  and  the  unceasing  expectation  of  the  Holy 
Spirit's  working  in  the  life  of  her  believing  members ; 
out  of  this  will  grow  that  intense  surrender  to  Him 
which  will  quicken  her  capacity  for  taking  in  the  whole 
truth  ri  Holy  Scripture,  and  reproducing;  it  in  life  and 
testimony  in  words  which  the  Holy  Spirit  teacheth. 


NOTE   0. 

On  Trusting  the  Spirit  (Chap.  27). 

In  a  little  book  entitled  Reminiscences  of  the  Kegicick 
Conventimi^  1879,  with  addresses  by  Pastor  Stockmaior 
(Partridge),  I  find  some  most  suggestive  thougiits  in 
regard  to  the  work  of  the  Holy  Spirit,  as  He  enables  us 
to  die  to  our  own  life,  and  to  take  Christ  as  our  life.  For 
the  sake  of  preserving  these,  and  introducing  them  tc 
readers  who  may  otherwise  not  have  access  to  them, 
I  give  somewhat  lengthy  extracts  here.  The  only  way 
in  which  the  blessing  of  conference  and  spiritual  revival 
can  become  permanent,  can  flow  ever  fuller  and  deeper, 
is  that  each  individual  believer  should  know  that  what 
he  has  received  in  the  fellowship  of  the  saints  can  h% 


378 


NOTES. 


Bocured  and  increased  to  him  personally,  throngh  the 
blessed  ministry  of  that  Huly  Spirit  whom  He  has  dwell- 
ing in  Him,  but  whom  he  kni>ws  all  too  little. 

*  Phil.  ii.  12,  13.  "  Work  out  your  own  salvation  with 
fear  and  trembling,  for  it  is  God  that  worketh  in  you 
both  to  will  and  to  do  of  His  good  pleasure."  We  shall 
fear  to  disobey,  because  we  are  not  in  presence  of  human 
work  or  human  persons,  but  in  presence  of  the  Holy 
Ghost ;  it  is  not  we  who  are  working  in  us,  it  is  the 
Holy  Ghost. 

*  When  Moses  came  before  the  burning  bush,  the  Lord 
said  to  him,  "  Put  off  thy  shoes  from  off  thy  feet,  for  the 
place  whereon  thou  standest  is  holy  ground."  This  is 
holy  ground,  for  it  is  God  the  Holy  Ghost  who  works 
the  willing  and  the  doing.  In  all  questions  of  sanetifi- 
cation  or  service  we  are  in  presence  not  of  ourselves, 
but  of  our  God ;  on  holy  ground,  not  on  human  ground ; 
not  on  ground  of  human  persons,  but  on  ground  of  the 
Holy  Ghost ;  and  for  that  reason,  because  it  is  God  that 
works  in  us  to  will  and  to  do,  work  out  your  own  salva- 
tion with  fear  and  trembling.  And  what  is  it  to  work 
out  our  own  salvation  1  The  Apostle  tells  us  in  the  same 
verse,  "Wherefore,  my  beloved,  as  ye  have  always 
obeyed."  I  think  that  word  "  w^herefore  "  brings  us  back 
to  verse  8,  to  Christ's  work.  Christ  had  become  obedient 
unto  death.  In  verses  5-11  we  have  the  work  of  Christ 
— abasement;  and  then,  because  He  was  abased,  He 
was  exalted  so  high  ;  therefore  ye  also  obey. 

*  In  verses  12, 13  we  have  the  work  of  the  Holy  Spirit, 
working  on  the  work  of  Jesus.  Jesus  has  been  obedient 
unto  death ;  death  is  contrary  to  our  nature,  mo  do  all 
we  can  to  keep  our  own  life ;  but  as  Christ,  through  the 
Eternal  Spirit,  offered  Himself  without  spot  to  God,  and 
by  His  death  brought  to  an  end  His  work  of  immola- 
tion, so  does  the  work  of  the  Holy  Ghost  bring  ua  into 
fellowship  with  a  dying  Christ.  He  makes  us  willing  to 
die  by  the  power  of  Christ;  He  makes  us  take  the 
position  in  which  the  death  of  Christ  has  placed  us. 


NOTES. 


379 


He  died  **  that  they  which  live  should  not  henceforth 
live  unto  themselves,  but  unto  Him  that  died  for  them 
and  rose  again.''  Such  a  position  as  is  given  to  us  by 
Christ  no  man  is  willing  to  enter  into;  it  is  the  Holy  Ghost 
who  takes  us  by  the  hand,  and  brings  us  out  of  our  own 
life,  and  makes  us  willing  to  like  and  seek  the  fellowship 
of  the  dead  and  of  the  risen  Christ.  '*  Now  also  in  my 
absence,"  go  on  yielding  to  the  Holy  Ghost^  who  will 
teach  you  to  follow  the  Lamb,  making  you  willing  to  die 
with  Christ,  that  you  may  serve,  and  love,  and  walk  in 
newness  of  life;  and  all  this  in  fear  and  trembling, 
because  it  is  God  who  works.  The  orly  fear  we  want, 
is  to  follow  the  Holy  Ghost  in  all  His  operations,  flying 
from  self  and  yielding  to  Him,  that  He  may  have  us  in 
His  hand,  that  He  may  be  able  to  work  for  God's  glory, 
to  leave  all  the  matter  in  His  hands ;  and  so  soon  as  our 
fears  are  concentrated  on  that  point, — to  grieve  not  the 
Saviour, — we  have  Tiothing  more  to  fear ;  we  can  then 
seek  first  the  kingdom  of  God  and  His  righteousness,  and 
all  other  things  shall  be  added  unto  us;  because  as  a 
heaven  surrounds  our  earth  on  all  sides,  so  the  work  of 
the  Holy  Ghost  leaves  nothing  out  of  its  reach  in  our 
being,  brings  all  under  His  action  and  transforming  power. 
*  We  must  come  back  to  our  holy  ground  from  which 
we  sprang.  God  ought  to  have  what  is  His.  We  came 
from  Him,  and  were  made  for  Him ;  we  must  learn  to 
honour  the  Holy  Ghost,  and  to  consider  His  working 
the  most  precious  thing  we  have,  fearing  to  lose  even 
one  hint  of  His,  because  all  that  He  works  involves 
infinite  labour,  and  in  loving  any  work  of  the  Holy 
Ghost  we  love  more  infinite  labour  than  we  know.  It 
is  a  matter  of  experience  that  in  measure  as  we  know 
more  of  the  love  of  God,  we  learn  also  more  to  fear 
Him ;  one  involves  the  other  and  regulates  th<)  other ; 
there  is  no  opposition. 


380 


NOTES. 


*  lu  James  iv.  1  we  read  of  "  lusts  which  war  in  your 
members/'  but  in  the  same  passage  (ver.  5)  we  read  of 
the  lust  of  the  Spirit,  so  you  cannot  put  quite  the  sanA 
signification  on  the  word  which  we  generally  put  upon 
it.  The  word  here  does  not  mean  sinful  lust,  the  Spirit 
of  God  cannot  have  sinful  lust;  wo  see  here  two 
tendencies,  two  powers,  two  worlds  that  have  nothing  in 
common,  separated  as  completely  as  heaven  from  earth, 
— the  flesh  and  the  Spirit ;  and  we  are  responsible  moral 
beings,  having  our  responsibility  through  the  work  of 
the  Holy  Spirit ;  responsibility  as  to  which  of  these  two 
adversaries  we  will  give  movement  and  action  in  our 
interior  and  exterior  Xfe. 

*  I  know  a  position  in  which  no  rising  from  impure 
feeling  can  take  place  in  the  heart,  or  take  form  even 
as  a  flash  in  a  second  of  time.  Such  a  Christian  has 
learned  to  let  him-elf  be  kept  by   Christ   from   such 

isingi^,  and  they  no  more  appear ;  and  yet  these  same 
Christians  have  a  consciousness  of  the  tendency  of  the 
flesh  to  form  such  risings. 

*  There  are  infinite  degrees  from  impurity  to  full  purity ; 
and  only  after  we  h»ve  been  fully  delivered  from  such 
impure  risings  can  the  Holv  Ghost  go  deeper  and  deeper 
in  His  purifying  work.  This  cannot  be  expressed,  it 
must  be  realized ;  and  we  are  not  easily  conscious  how 
much  our  experience  and  the  experience  of  others,  the 
level  of  Christian  life  in  the  Church,  influence  our 
exfilanations  of  Scripture.  Have  you  ever  attended 
such  meetings  as  those  of  Keswick  and  Oxford  without 
experiencing  that,  in  measure  as  God  the  Holy  Ghost 
draws  nearer  and  nearer,  your  interior  atmosphere  is 
mo<Hfied,  and  there  comes  a  moment  in  which  yuu  breathe 
the  mountain  air)  And  in  measure  as  we  come  under 
the  shadow  of  the  Holy  Ghost,  the  power  of  the  Holy 
Ghost  on  our  life  is  diff'erent  to  ordinary.  When  we 
come  back  to  the  first  days  of  the  Church  at  Jerusalem, 
then  we  shall  fully  experitnce  the  power  of  the  Holy 
Ghost  to  keep  us  sheltered  against  the  tondencies  of 


NOTKS. 


881 


[re  la 

ifuler 
Holy 

Hi  we 

jal«ra, 
Holy 

lies  oC 


our  flesh.  But  we  are  a  family,  and  wc  cannot  ox|)eri. 
ence  individually  the  fulne-s  of  Jesus  Clirist  <  ur  H»'ju1, 
without  the  rest  following  us;  we  M-ant  the  life  of  tie 
members  in  order  to  realize  the  life  of  the  Holy  Ghost. 
It  ia  diflicult  to  abide  under  the  shadow  of  the  Almighty 
when  you  are  surrounded  by  sick  Chr  8ti.«n8,  slumbering 
Christ iunSf  Christians  who  do  not  fully  trust  their 
Saviour.  Onr  daily  life,  our  conversation,  our  very  coun- 
tenance, must  testify  that  we  have  found  life  abundantly 
in  our  Good  Shepherd.  Oh,  dear  Christians,  cease  from 
keeping  your  own  life,  defending  your  own  life,  when 
the  Holy  Ghost  works  to  bring  to  die  every  portion  of 
your  own  life.  Oh,  beloved  brethren,  we  are  so  tooild- 
like;  our  woHd-like  life  is  the  great  hindrance  to  con- 
versions, the  great  reason  why  the  Gospel  has  so  little 
success.  Yet  remember,  eveiy  Christian  has  had  a  tifne 
rvhen  he  has  given  up  all  to  his  Lord ;  then  you  were 
happy,  and  the  very  reason  of  your  nidmppinefis  now  is 
that  you  have  not  given  up  all  your  life,  and  that  in 
daily  life,  in  daily  conversation,  in  daily  occurrences, 
sometimes  you  are  hesitating  between  your  will  and 
God's  will.  Oh,  my  brethren,  I  would  no  more  open  my 
heart  to  any  human  wish  or  human  desire,  because  it 
wouhl  hintler  my  seeing  the  countenance  <  f  my  God ; 
never  would  I  take  in  my  own  hands  an  afternoon,  an 
hour,  because  I  know  it  would  be  an  unhappy  day,  an 
unhappy  h«>ur.  I  am  too  happy  not  to  put  every  day, 
evt  ry  liour,  in  the  hands  of  my  Heavenly  Father ;  loo 
happy  ever  again  to  take  into  my  hands  the  threads  of 
my  life.  

*John  xvi.  7-11.  Then  in  Acts  ii.  36  and  following 
verses,  we  have  the  fulfilment  of  the  promise.  Now, 
d«jar  brethren,  there  are  in  the  text  from  the  gospel  of 
John,  two  distinct  offices  of  the  Holy  Ghost,  put  foith 
by  our  Divine  Master.  His  name  lor  the  disciples  is 
Comforter,  and  He  has  also  the  office  of  convincing  the 
world.     But  before  He  mny  convince  the  world  through 


382 


NOTES. 


the  disciples,  more  disciples  must  be  filled  with  the  Holy 
Ghost.  And  so  at  Pentecost  that  promise  was  just 
fulfilled ;  the  disciples  were  filled  with  the  Holy  Ghost, 
and  having  the  Comforter  dwelling  in  them,  they  were 
the  instruments  in  God's  hands  of  convincing  the  world 
of  the  sin  of  unbelief.  How  few  disciples  there  are  who 
know  the  Holy  Ghost  in  His  office  of  Comforter  !  And 
what  is  His  comfort?  I'he  Holy  (ihost  will  bring  into 
our  hearts,  above  all,  the  consciousness  that  we  aie 
pleasing  the  Father  by  the  power  of  the  Son  ;  that  we 
are  reconciled  children,  pleasing  onr  Father.  Oh,  how 
long  will  Christians  introvert  the  offices  of  the  Holy 
Ghost,  and  oblige  Him  to  be  in  their  daily  walk  more 
convincing  than  comforting  ?  For  I  have  a  deep  feeling 
in  these  days,  and  I  must  tell  it  out  in  the  presence  of 
our  God,  that  the  Holy  Ghost  has  to  do  among  us, 
generally  speaking,  more  the  work  of  convincing  than 
of  comforting, — convincing  of  sin.  What  sin  ?  The  sin 
of  unbelief,  it  is  only  the  fruit  of  unbelief  that  so 
many  Christians,  looking  back  a  day,  or  a  week,  or  a 
year,  have  not  the  testimony  in  their  souls  that  they 
have  lived  the  life  which  pleased  their  God;  and  so  again 
and  again  the  Holy  Ghost  is  obliged  to  take  up  His 
office  of  convincing  of  sin,  and  at  last  the  children  of 
God  lose  the  very  capacity  to  believe  that  they  may 
come  to  a  life  which  pleases  their  Father  in  heaven. 
Oh,  the  meetings  at  Keswick  cannot  have  the  approval 
of  God  unless  they  have  this  fruit,  that  a  week  after,  a 
month  after,  a  year  after  the  meeting,  there  will  be  at 
least  some  Christians  who  have  learned  by  faith  to 
please  their  God ;  not  coming  back  a  year  after,  telling 
of  the  power  of  Jesus,  and  yet,  when  they  are  asked  if 
they  have  proved  the  power  of  Christ  in  their  lives, 
having  to  confess  they  have  not  habitually  pleased 
God,  and  have  not  habitually  the  presence  of  the  Holy 
Ghost  as  the  Comforter. 

*  Remember,  we  are  on  holy  ground,  and  we  have  no 
right  to  speak  of  the  power  of  our  God  if  we  arc  not 


NOTES. 


383 


t  so 

or  a 

they 

Lgain 
His 

;n  of 
may 

iven. 

roval 
er,  a 
e  at 
to 

elling 
ed  if 
ives, 
:ased 
Holy 

ve  no 
c  not 


realizing  it.  Oh,  I  would  not  go  forward  one  step  if  I 
could  for  one  moment  not  know  that  I  realize  all  things 
that  I  believe. 

'  And  now,  one  passage  more  in  i  Peter  ii.  5  and  9. 
Oh,  beloved  friends,  may  you  fulfil  that  glorious  niissiun 
which  our  God  has  given  us !  Only  after  having  been 
convinced  of  the  sin  of  unbelief,  and  having  left  for  ever 
the  sin  of  unbelief,  can  we  know  the  Holy  Ghost  acting 
in  our  souls  as  the  Comforter.  Those  three  thousand 
men  on  the  day  of  Pentecost,  how  they  saw  their  sins ! 
**  What  shall  we  do  ?  "  "  Repent ; "  that  is  to  say,  leave 
your  sin,  the  sin  of  unbelief  in  regard  to  Jesus  Christ. 
They  did  so;  and  in  that  very  moment  they  received 
the  Jesus  they  had  crucified  as  Lord  and  Christ.  So  I 
would  beseech  you,  leave  that  frightful  sin  of  unbelief, 
that  you  may  know  Jesus  as  th<;  Anointed  Lord,  who  is 
waiting  for  children  of  God  who  n  He  may  anoint  as 
priests ;  and  let  us  begin  by  believi^'g  (hat  He  is  able  to 
keep  us  trusting  during  our  daily  life,  to  keep  us  in  faith, 
and  in  a  walk  that  pleases  our  God.  Can  we  go  on  any 
longer  living  a  life  that  pleases  not  our  Father  ? 

*  Phil.  i'.  12,  13.  I  think  if  there  is  not  a  more  prac- 
tical realization  of  the  glorious  truth  brought  before 
us,  it  is  because  the  children  of  God  have  a  definite 
trust  in  the  work  of  Jesus,  a  definite  standing-place  on 
Calvary  before  God.  but  they  have  not  the  same  definite 
trust  in  the  Holy  Ghost,  not  as  a  power  that  will  woik 
in  us  some  day,  but  which  is  working  continually  in  the 
soul  of  every  believer,  to  will  and  to  do  all  that  concerns 
our  salvation.  This  moment  I  know  that  I  have  air  to 
breathe,  and  that  my  God  will  continue  to  give  it  me 
every  minute ;  so  the  Holy  Ghost  will  not  interrupt  His 
work  in  the  inmost  parts  of  my  soul.  I  am  His  temple, 
and  He  is  working  in  me,  for  it  is  God  the  Holy  Ghost 
"  who  worketh  in  you,  both  to  will  and  to  do  of  His  good 
pleasure." 

*  Now,  you  are  asking  how  to  trust.  How  can  I  be  sure, 
I  am  now  trusting  Jesus  to  keep  me  from   sin,  that 


I 


384 


NOTK8. 


this  afternoon  and  this  evening  I  shall  be  kept  in 
communion  with  my  God,  that  i  shall  abide  in  JesuH, 
that  I  shall  go  on  trusting  ?  Dear  brother,  the  moment 
you  put  such  a  question,  you  are  disbelievmg  the  Huly 
Ghost ;  and  so  long  as  you  ask  it,  you  will  never 
continue  in  conmumion  with  your  God,  because  you  aie 
seeking  in  yourself  the  secret  of  going  on  trusting,  and 
it  is  the  Holy  Ghost  who  '*  worketh  in  you  both  to  will 
and  to  do." 

*  The  reason  so  few  Christians  realize  these  things  is 
that  children  of  God  have  not  the  same  definite  trust  in 
the  work  of  the  Holy  Ghost  that  they  have  in  the  work 
of  Christ.  We  must  be  Trinity  belin^ers^  realizing  all 
that  Christ  has  provided  for  us  by  His  work;  but  we 
are  in  the  economy  of  the  Holy  (>hosr,  and  so  long  as 
we  do  not  honour  the  Holy  Ghost  we  cannot  be  practical 
Christians. 

'  Let  us  come  to  the  Holy  Ghost  in  all  the  details  of 
our  daily  life.  The  Father,  the  Son,  and  the  Holy 
Ghost  are  all  working  together  ;  the  Father  is  working 
hand  in  hand  with  the  Holy  Ghost.  The  Holy  Ghost 
has  His  work  in  my  soul,  and  He  can  work  freely  in  my 
soul  only  so  long  as  I  am  looking  to  Jesus  ;  the  moment 
I  tiegin  to  look  at  the  work  of  the  Holy  Ghost,  that 
moment  1  interrupt  it ;  the  beginning  and  the  end  of 
the  work  of  the  Holy  Ghost  is  to  make  me  look  to  Jesus, 
When  I  am  looking  to  Jesus,  I  am  in  the  true  position  in 
which  the  Holy  Ghost  can  work  in  me.  And  the  Father 
is  working  with  the  Holy  Ghost  from  morning  to  even- 
ing ;  if  He  did  not  work,  there  would  be  temi)tation  be- 
yond my  spiritual  age.  I  could  not  remain  under 
the  state  described  in  i  Cor.  x.  13.  There  can  be  no 
temptation  beyond  what  we  are  able  to  bear,  because 
the  Father  is  preparing  every  evening  the  details  of  the 
following  day  for  His  child,  and  I  know  He  will  never 
permit  a  storm  from  without  or  from  within  beyond  the 
spiritual  strength  I  have  by  looking  to  Jesus.  There 
are  no  hairs  falling  from  your  head  without  the  per- 


NV.ES. 


385 


m1^'^fOl^  i>f  your  Heavenly  Father.  ^  \A  so  the  work  of 
tli^  Ho^f  Ghost  can  go  on  in  our  souls  freely,  fully, 
gradually,  by  the  watching  power  of  the  Father,  who  so 
airanges  all  details  of  the  exterior  life  that  it  may  work 
together  iiand  in  hand  with  the  work  of  the  Holy  Ghoat. 


5UP. 

in 

iher 

ren- 

be- 

uler 

no 
luse 

the 
lever 

the 
[here 

per- 


*  QfieMion — For  sanctiHcation  does  the  believer  receive 
tlie  Holy  Ghost  as  spoken  of  in  John  vii.  37-39  and 
xiv.  16,  17,  or  is  the  Holy  Ghost  a  distinct  gift  from 
sanctifioition  f 

*Belofed  friends,  What  is  Sanctification  ?  In  one 
word,  I  would  say,  by  justification  you  are  brought  by 
the  .Holy  Ghost  into  Jesus  Christ.  God  takes  away  the 
burden  of  your  sins,  and  He  takes  you,  and  places  you 
in  a  new  world  in  Jesus  Christ ;  and  sanctification  is  for 
me  nothing  else  than  to  dtoell  in  Jesus  Christ,  to  remain 
in  the  place  where  the  Holy  Ghost  has  put  me.  From 
the  moment  we  first  receive  the  Holy  Ghost,  we  have 
nothing  else  to  do  but  respect  the  Holy  Ghost  within  us. 
**  Work  out  your  own  salvation  with  fear  and  trembling, 
for  it  is  God  which  worketh  in  you  both  to  will  and  to 
do  of  His  good  pleasure."  And  if  so,  many  children  of 
God  are  not  truly  living  waters,  and  if  the  living  waters 
are  not  flowing  out  from  them,  the  reason  is  that  thev 
have  not  practically  honoured  the  Holy  Ghost  in  all 
things.  **  fFork  out " — because  we  must  obey  the  Holy 
Ghost  working  within — "  with  fear  and  trembling,"  fear- 
ing to  disobey  the  Holy  Ghost  in  anything,  and  then 
we  shall  begin  to  become  living  waters  to  others.  God 
will  subdue  our  nature,  and  will  act  in  us  as  the  sap 
acts  in  the  branches,  from  the  moment  we  give  up  our 
being  to  the  Holy  Ghost  working  in  us  in  all  things. 


*  Qv^estion—'Royr  will  this  life  of  faith  in  Christ  help  us 
in  common  daily  temptations,  such,  for  instance,  as  the 

2  B 


38ii 


NOTES. 


d  fficulty  of  getting  up  in  the  morning  so  as  to  secure 
time  for  reading  and  prayer  belore  breakfast  ? 

*The  eecret  of  realizing  in  daily  experience  what  we 
teach  here  is  just  to  learn  to  yitld  in  all  things  to  the 
hints  of  the  Holy  Ghost.     The  Holy  Ghost  is  not  work- 
ing in  us  as  a  master  with  his  slave,  but  He  will  make 
us  become  the  spouse  of  Christ ;  and  the  true  relation 
of  husband  and  wife  is  that  in  which  the  wife  is  the 
equal  of  the  husband  ;  and  in  our  relations  with  the 
Holy  Ghost   we  must  learn  to  yield  to  the  slightest 
liints,  to  the  '^  still  small  voice."      Oh,  that  is  a  precious 
lesson  to  learn,  during  all  our  life  to  have  our  ears  more 
And  more  open  to  that  still  small  voice  of  our  God.      At 
first,  for  those  Christians  who  have  no  appetite,  there  is 
much  trouble,  because  the  voice  of  bad  example,   of 
teaching  not  according  to  the  Holy  Spirit,  and  other 
voices,  are  filling  the  understanding  and  the  soul ;  and 
they  must  learn  to  be  deaf  to  all  other  voices,  and  to 
listen  only  to  that  still  small  voice.     Oh,  it  is  a  holy 
thing  to  learn  to  distinguish  that  voice ;  and  you  will 
distinguish  it  as  your  soul,  your   imagination,    your 
wishes,  are  on  the  side  of  your  God.     Tnisting  in  the 
goodness  and  kindness  and  tenderness  and  delicacy  of 
our  Good  Shepherd,  we  shall  learn  to  listen :  listening 
to  other  voices,  we  are  sure  to  go  wrong.      In  Bom. 
viii.  11,  and  1  Thess.  y.  23^  you  see  the  end  of  the  ways 
of  God  is  eorpordlityy — the  work  of  God  must  end  by 
being  manifested  in  our  todies.     You  may  read  in  the 
faces  of  Christians,  in  the  look  of  their  eyes,  that  they 
are  not  yowng  Christians,  that  they  have  long  lived  wifch 
God.     And  in  proportion  as  you  learn  to  listen  to  the 
still  small  voice,  *'  the  Spirit  of  Him  that  raised  up  Jesus 
from  the  dead  "  will  also  begin  to  act  in  your  mortal 
bodies  and  quicken  them.    There  is  a  time  when  we 
are  striving  and  struggling  to  rise  early,  to  overcome 
our  bodies,  and  we  cannot ;  but,  in  measure  as  we  learn 
to  yield  to  the  Holy  Ghost,  the  quickenixig  power  of  the 
Soii'it  of  God  will  manifest  itself  also  in  our  bodies,  an<} 


NOTE& 


387 


rays 

by 

the 
Ithey 

the 
Fesus 
[ortal 

"we 
jcome 
llearn 
^f  ihe 

and 


they  will  gain  their  primitive  elasticity  for  all  that  is 
best  for  God's  service.  We  shall  learn  to  know  from 
the  voice  of  God  what  He  would  have  us  to  do.  The 
Spirit  of  God  will  never  quicken  our  bodies  for  what 
our  natural  energies  can  perform ;  but  I  know,  and  I 
realize  it  daily,  hour  after  hour,  that  my  God  quickens 
this  mortal  body  for  every  service  He  gives  ma  My 
English  may  be  very  bad,  but  I  could  not  speak  five 
minutes  if  the  Spirit  of  God  did  not  give  it  me ;  and  so 
for  early  rising,  or  anything  else,  the  Holy  Spirit  will 
give  every  minute  just  the  strength  that  is  needed,  and 
no  more.  The  man  who  is  living  in  this  way  cares  no 
more  whether  he  is  tired  or  strong,  if  he  feels  healthy  or 
sick ;  he  has  learnt  to  receive  from  his  God  hints  for 
service,  and  in  seeing  he  must  rise  early  that  it  is  the  will 
of  God,  necesAary  in  order  that  he  may  go  safely  through 
the  day,  he  will,  childlike,  go  to  his  Father,  saying,  "  Give 
roe  from  the  moment  I  rise  my  daily  bread,'*  and  that 
includes  the  Spirit  of  God  working  in  the  mortal  body, 
80  that  body,  sou),  and  spirit  become,  moment  by  moment, 
what  the  Lord  wants  them  to  be  for  His  servicei 

*  In  Phil.  ii.  8  you  read  that  Jesus  Christ  "  becamo 
obedient  unto  death;''  and  some  verses  farther  down 
you  find  the  apostle  saying,  '^  As  ye  have  obeyed,  not  as 
in  my  presence  only,  but  now  much  more  in  my  absence, 
work  out  your  own  salvation  with  fear  and  trembling. 
For  it  is  God  which  worketh  in  you  both  to  will  ana  to 
do."  To  will  what,  and  to  do  what!  To  become  like- 
minded  with  Jesus,  who  was  obedient  unto  death.  The 
Holy  Ghost  makes  us  willing  to  die,  and  to  be  in  every 
respect,  from  morning  to  evening,  a  living  sacrifice  on 
the  altar  of  our  holy  €k)d,  to  go  freely  in  the  glorious 
law  of  the  New  Covenant — that  we  can  only  have  life 
in  measure  as  we  forsake  our  own  life. 

*0h,  what  glorious  life  Christ  has  brought  us,  and 
what  glorious  life  the  Holy  Ghost  works  out  in  us,  if  ye 
believe  that  Jesus  Christ's  life  is  infinitely  more  precioua 
than  our  own  life. 


388 


NOTES. 


'  Why  are  so  many  Christians  so  often  exhausted  in 
their  work  for  Christ  ?  Because  they  are  seeking  their 
own  life  in  their  work.  Our  work  can  only  be  fruitful 
when  we  are  not  seeking  our  own  life  or  our  own 
pleasure  in  our  work,  but  seeking  the  glory,  the  interest 
of  Christ.  We  have  resurrection  life,  as  lo.  ^  as  we 
remain  buried  with  Christ  and  live  only  in  His  life. 


*In  John  V.  29  you  read,  "Search  the  Scriptures." 
Jesus  sliowed  the  disciples  of  Emmaus  that  all  SSciipture 
was  filled  with  the  name  of  Jesus.  Why  so  few  fully 
trust  Jetns  is  because  so  few  know  the  real  Jesus,  as  we 
find  Him  in  the  Bible.  We  must  come  out  from  a 
Christ  of  imagination,  a  Christ  of  feeling,  and  come 
back  to  the  Christ  given  us  in  the  Scriptures — a  true, 
living  Saviour,  dying  for  our  sins,  and  living  that  we 
may  live  His  own  life  of  righteousness. 

'  Oh,  search  the  Scriptures,  and  let  the  Holy  Ghost  lift 
up  before  your  eyes  the  person  of  Jesus,  living,  dying, 
risen ;  and  in  measure  as  the  Holy  Ghost^  answering  our 
prayer,  brings  new  light  on  the  person  of  Jesus,  you 
will  no  more  ask  how  to  trust  Him.  Become  better 
acquainted  with  this  Friend,  and  you  will  no  more  ask, 
How  shall  I  trust  Him)  You  cannot  do  otherwise. 
Only  remember  this  one  thing:  it  is  through  faith. 
Jesus  does  not  discover  at  the  first  step  all  His  loveli- 
ness. He  asks  us  to  trust  Him.  '*  Can  you  believe  that 
my  life  is  more  precious  than  all  thy  life  f  Then  give 
me  thy  life,  and  I  will  give  thee  another  life."  Jesus  is 
waiting ;  the  Holy  Ghost  is  throwing  light  on  the  per- 
son of  Jesus ;  you  are  so  wicked  to  look  back  on  your- 
self when  the  Holy  Ghost  has  put  Jesus  in  your  sight. 
Oh,  beloved,  this  is  life  abundant  I  To  whomf  To 
those  who  let  the  living  Saviour  guide  them  on  the 
understanding  of  His  work  on  Calvary — ^that  is.  His 
work  of  brectking  the  chains  and  the  links  by  which  we 
were  entangled  in  our  own  life.     We  could  not  die ;  we 


NOTES. 


389 


shrank  from  the  thought  of  going  with  our  Dirine 
Shepherd,  not  only  in  the  green  pastures,  but  through 
the  valley  of  the  shadow  of  death.  In  the  Gospels  Jesus 
Christ  says  of  Mary,  '*  This  also  that  this  woman  habh 
done  shall  be  told  for  a  memorial  of  her."  **  She  hath 
done  it  for  my  burial."  Mary  accepted  the  dying  Christ 
(woman  is  the  receptive  one).  She  received  what  Simon 
Peter  could  not  accept,  that  Christ  should  go  to  the 
cross.  She  poured  forth  her  best  to  anoint  Christ  for 
His  burial.  Oh,  let  us  fully  accept  a  dying  Christ,  no 
longer  claiming  to  live  ourselves.  Jesus  Christ  died, 
and  came  to  resurrection  through  death.  Ke^p  under 
the  shadow  of  the  life  of  Christ.  You  want  rest,  peace. 
Oh,  don't  seek  it  only  in  green  pastures  and  by  still 
waters:  the  deepest  comfort  is  in  the  valley  of  the 
shadow  of  death.  "  I  will  fear  no  evil " — where  1  In 
the  "valley  of  the  shadow  of  death."  I  preach  life 
through  death,  life  in  death.  I  know  no  other  life  than 
that.  If  Jesus  is  allj  my  life  must  yield  before  His  life. 
His  life  must  have  right  over  my  whole  life. 

*Just  go  deeper  in  searching  the  Scriptures,  follow 
Christ  in  all  His  steps,  and  remember,  by  death  He  has 
taken  away  the  power  and  the  fear  of  death,  that  we 
might  be  no  longer  in  bondaf»e.  And  now  the  dying  to 
self  is  no  longer  dreadful :  it  is  life,  it  is  the  only  life 
that  ma>  satisfy  all  my  being;  to  be  nothing,  and  to 
have  Christ.  Oh,  trust  Jes»us  to  bring  you  into  full 
fellowship  with  His  dying  !  Truest  Him.  Don't  look  to 
your  nature,  to  your  feelings.  Behind  the  val  ey  of 
death  there  is  abupdanc^  of  life,  and  the  moment  you 
give  up  all  thin<;s,  letting  yours-  If  go  in  the  arms  of 
Jesus,  death  will  lose  its  temr.  I  have  the  experience, 
and  every  one  who  fully  leaves  himself  to  Jesus  has  the 
experience,  that  thare  is  the  only  true  life.  If  you  want 
unity  in  your  daily  li  e,  don't  seek  life  ;  never  wiil  you 
find  life  if  you  are  seeking  it.  Life  is  only  when  you 
liavp  your  own  life.  We  will  always  find  power  in 
Christ  to  die  to  ourselves,  if  that  is  the  very  thing  wi 


390 


NOTES. 


are  seeking ;  and  unless  we  have  died  we  cannot  bring 
forth  fruit  You  want  me  to  say  what  I  have  seen  and 
felt  to  be  the  result  of  this  entire  trust  1  It  is  just  this. 
I  let  my  Saviour,  knowing  Him  better  than  before, 
bring  me  through  every  experience  that  He  would.  He 
brought  me  through  deep  waters ;  and  there  is  no  ser- 
vant of  God  who  will  not  be  purified  through  fire.  The 
Lord  brings  the  sons  of  Levi  through  the  fire,  an^  there 
Ho  is  purifying  them  for  service,  because  our  Lord  uses 
only  pure  vessels  for  fruitful  service.  God  will  not  use 
habitually  unclfan  vessels.  I  have  also  experienced 
that,  in  the  deep  valley  of  the  shadow  of  death,  I  knew 
my  Saviour,  and  He  comforted  me  as  never  before.  So, 
I  ussure  you,  never  would  I  go  to  still  waters  or  green 
pastures,  when  my  Divine  Shepherd  chooses  to  lead  me 
through  deep  waters  and  dark  valleys.  There  are  green 
valleys  on  one  side,  and  dark  valleys  on  the  other,  and 
He  is  just  leading  each  sheep  according  to  its  special 
needs.  Learn  to  look  on  Jesus,  and  in  doing  that,  by 
and  by,  more  and  more,  you  will  find  that  Jesus,  by  His 
look,  is  taking  your  wandering  look  under  the  direction 
of  the  Holy  Ghost ;  and  by  and  by  it  will  become  the 
very  attitude  of  your  soul,  and  you  could  do  anything 
more  easily  than  difitrust  Jesus. 


*  Question — Is  a  life  of  practical  holiness  compatible 
wi^h  an  earnest,  active  business  life,  a  business  life  in 
which  the  mind  is  occupied  with  mercantile  affairs  six 
days  in  the  week,  from  nine  in  the  morning  till  seven  in 
the  evening ;  ami  say  nine  out  of  every  ten  transactions 
are  made  with  unconverted  men  1 

*  Let  me  bring  before  you  a  business  man.  In  the  first 
verses  of  Dan.  vi.  you  read  that  there  were  in  the  king- 
dom of  Darius  a  hundred  and  twenty  princes  and  three 
presidents,  and  there  was  one  man,  Daniel,  who  was 
preferred  above  all  the  princes.  Now  this  man  went, 
exposing  his  life,  three  times  a  day  into  his  chamber, 


NOTES. 


301 


and  opened  his  window  towards  heaven,  to  breathe 
heavenly  air.  The  more  business  we  have,  the  more  we 
Mrant  heavenly  air.  Take  a  man  in  whom  is  incorporated 
the  spirit  of  avarice,  the  spirit  of  covetousness ;  this  man 
in  every  part  of  daily  life  will  never  lose  out  of  sight  the 
great  bu-iness  of  his  life — to  get  money. 

*Now  a  child,  a  man,  in  whom  is  incorporated  the  Spirit 
of  God,  will  never  lose  out  of  sight  the  great  purpose  of 
his  daily  life — to  glorify  his  God ;  but  you  must  be  dead 
to  self  in  onler  to  live  such  a  life.  The  Ohriatian 
business  man  and  father  does  not  work  for  his  children, 
but  for  his  Goil,  and  God  gives  him  bread  for  his 
children.  Believe  me,  our  Father  in  heaven  can  under- 
stand business,  and  will  never  let  one  of  His  children  go 
through  a  day  without  the  needed  supply :  oidy  he  must 
be  ready  to  stop  as  soon  as  his  Father  gives  him  a  hint 
-T-"  Child,  come  to  me,  I  have  something  to  say  to  thee ; 
there  is  some  cloud  overhanging  thee ;  come  aside  with 
me,  that  I  m:iy  prepare  thee  to  meet  it." 

*  "  Go  in  peace ; "  you  can  go  in  rest,  leaning  on  the  arm 
of  your  Divine  Shepherd.  Do  not  ask  how  you  may 
abide  in  rest.  Remember,  it  is  the  Holy  Ghost  who  will 
keep  you  trusting,  every  day  and  every  hour,  on  one 
condition — that  you  seok  the  power  of  trusting,  not  in 
your  own  wicked  heart,  but  in  the  Holy  Ghost.  So, 
jzuided  by  the  mind  and  mighty  hand  of  your  Father, 
standing  on  tiie  holy  ground  of  the  work  of  the  Trinity 
— "Gt)  in  peace."    Amen. 

*  In  j  'y  about  work  and  service.,  let  us  apply  the  great 
lesson  of  heavenly  life — the  lesson  of  love.  Let  us  learn 
to  rejoice  in  the  work  of  others,  and  not  in  our  own 
work.  Let  us  learn  to  "rejoice  with  them  that  do 
rejoice,  and  weep  with  them  that  weep,"  and  not  weep 
all  our  own  tears  of  sorrow,  nor  rejoice  only  with  our 
own  personal  joy ;  but  let  us  come  under  the  hand  of 
our  Lord,  covered  by  His  hand  with  only  one  purpose — 
to  have  all  our  work  covered  in  the  hand  of  our  God. 
Oh,  there  is  the  secret  of  life.    The  Holy  Ghost  nevei 


if'' 


392 


NOTES. 


looked  for  His  own  glory,  never  spoke  of  His  own  :  His 
only  purpose  is  to  glorify  Christ.  "  This  my  joy  ia 
fulfilled,"  that  was  heavenly  joy.  **  He  must  increase, 
lint  I  must  decrease."  I  must — it  was  not  obligation,  buS 
the  yearning  of  the  heart,  this  decrease.' 


NOTE   1\ 
The  Spirit  of  Christ  and  His  Love  (Chap.  29). 

*  Know  then  that  I  am  love  incarnate ;  I  have  clothed 
nyself  with  flesh  that  I  might  reign  in  your  hearts. 
Love  one  another  as  I  have  loved  yo?i,  and  you  will  no 
longer  find  me  absent.  All  my  life  aiid  sutierings  have 
this  for  their  end — that  Divine  love  should  tabernacle 
permanently  among  men.  I  have  been  manifesst  in  the 
flesh,  I  must  be  manifest  in  the  Church.  Love  one 
another  as  I  have  loved  you,  that  earth,  startled  to  se6 
me  ascending  on  high,  may  turn  to  you,  and  behold  with 
glad  sui prise  Christ  in  you.  Love  is  about  to  have  the 
highest  revelation  it  has  ever  had ;  but  when  you  gaze 
upon  the  cross,  especially  when  the  Holy  Spirit  enables 
you  to  look  with  intelligent  eye  upon  it,  understand 
that  the  love  there  revealed  is  your  model.  That  which 
dies  upon  the  crosj  is  to  live  in  you.  '*  By  this  shall  all 
men  know  : "  this  is  that  evidence  that  none  shall  be  able 
to  resist. 

*  Having  been  introduced  in  the  person  of  Jesus  into 
our  common  humanity,  Love  refuses  to  disengage  itself, 
and  mnkes  provision  for  its  own  perpetuation.  What- 
ever discoveries  the  disciples  were  yet  to  make  of  the 
love  of  Christ,  from  His  death  on  the  cross,  and  by  the 
outpouring  of  the  Holy  Spirit,  were  discoveiies  of  the 
love  they  were  required  to  entertain  for  one  another. 
They  were  each  commissioned  to  carry  on  the  loving  life 
of  Jesub. 


NOTBa. 


393 


'  But  how  may  this  thin^  be  1  It  is  by  vii  tue  of  the 
union  of  tl^e  believer  to  Christ  that  the  heart  of  the 
former  becomes  the  depositary  of  the  Saviour's  own  love 
for  His  people.  The  vocation  of  every  believer  is  this  : 
to  be  a  reveiator  of  the  love  of  Christ. 

* "  If  ye  abide  in  me,  and  my  words  abide  in  you,  ye 
shall  a^k  what  ye  will,  and  it  shall  be  done  unto  you.'* 
Is  it  difficult  to  see  why  the  prayers  of  Christ's  people 
are  not  more  promptly  ful tilled?  They  do  not  suffer 
His  wor<l  to  abide  in  them,  they  do  not  practically 
recognise  the  r  obligation  to  love  one  another  as  He  has 
loved  them.  Who  knows  how  many  priceless  ex- 
pressions of  the  Father's  love  toward  us  are  effectually 
repressed  by  the  fact  that  we  are  inattentive  to  thn 
sweet  mandatH  of  Jesus,  to  give  each  other  His  love  ? 
We  profess  to  desire  earnestly  the  outpouring  of  the 
Holy  Spirit,  but  we  shall  do  well  to  note  that  one  of  the 
first  things  which  the  Holy  Spirit  will  aim  to  produce  in 
us  will  be  this  Christ-like  love  to  the  bre  hi  en. 

*  My  Christian  brethren  tee  not  the  Saviour  with  their 
bodily  eye,  but  I  have  bei  n  commissioned  by  the  Saviour 
to  afford  them,  in  some  sense,  a  compensation  for  this 
deficiency.  I  am  commandeii  to  let  the  love  which 
found  exhibition  in  His  moital  per.-on  find  now  its 
exhibition  in  my  life  —  a  cummaiui  which  would  be 
utterly  idle  and  futile,  were  it  not  that  He,  the  ever- 
loving  One,  is  willing  to  put  His  own  love  within  me. 
The  command  is  really  no  more  than  to  be  a  branch  of 
the  True  Vine.  I  am  to  cease  from  my  own  living  and 
loving,  and  yield  my  .-elf  to  be  the  expression  of  Christ's 
love.' — George  Bowen  :  Love  Revealed, 


894 


H0TB8. 


NOTE  Q. 

On  the  Spirit's  Coming  (Chap.  6). 

*  x'he  teaching  of  Jesus  Christ  respecting  the  ministry 
of  the  Holy  Ghost  is  so  peculiar  as  to  raise  (he  inquiry— 
Where  was  the  Holy  Ghost  during  the  earthly  ministry 
of  the  Son  of  Man  f  Where  was  the  Spirit  that  had 
moved  on  the  face  of  the  waters,  that  had  been  poured 
out  upon  Israeli  Was  His  ministry  suspended  1  It 
may  be  suggested  that  theJiUness  had  not  been  rea^zed 
in  the  ancient  Church,  which  is  undoubtedly  true ;  yet, 
though  true,  it  is  insufficient  to  account  for  the  treatment 
of  His  descent  as  a  new  visitation  and  benediction  uf 
Gk>d.  The  answer  would  seem  rather  to  be  that  the 
Holy  Ghost  was  in  Jesus  Christ  Himsdfy  and  could  not  be 
given  to  the  Church  as  a  distinctively  Christian  gift,  until 
the  first  period  of  the  Incarnation  had  been  cousummated 
in  the  Ascension  of  the  Son  of  Man.  In  Him  dwelt  all 
the  fulness  of  the  Godhead  bodily ;  when  the  influence 
of  that  Gk)dhead  was  poured  out  upon  the  Church,  it 
came  from  the  very  heart  of  Christ,  and  was  impregnated 
with  all  the  elements  which  made  up  the  mystery  and 
beneficence  of  the  Incarnation.' — The  Faradeie,  p.  96. 


THE  END. 


